"i.ii^.lO, 


7^  PRINCETON,  N.  J.  ^ 


Presented    by  (^  ,  (S^  .  0(:AvYAcS-x-'Or-\ '^\^  rD, 


Division 
Section 


7 


\ 


<fc- 


'  THE 

/ 

No.  II. 
IRENICUM 

OR  THE 


Let  there  be  no  strife,  I  pray  thee,  between  me  and  thee,  and 
between  my  herdmen  and  thy  herdmen:  foi'  we  be  brethren. 

GEXxsis  xiii.  8. 


RICHMOND: 

i?i'om  tljt  irranftlin  prc!Ssf. 
1820. 


PAMPHLETEER  No.  II. 


INTRODUCTION. 


IN  prnsocntinj^  the  work  in  wliirli  \vc  liave  cn.^agcd,  it 
is  tlioiit^ht  proper,  at  this  stasia  of  it,  to  give  a  fuller 
cxpiaiiatioii  than  we  have  done  of  oui"  main  design.  The 
great  object  then  is  to  promote  the  spirit  and  practice  that 
ought  to  prevail  aniong  christians — a  spirit  of  mutual  kind- 
ness, and  the  practice  of  free  communion. 

The  natural  tendency  of  Christianity  is  to  unite  all  who 
feel  its  genuine  inlluences,  in  firm  and  lasting  friendship. 
The  true  church  of  Jesus  Christ  is  oxk,  and  it  cannot  he 
divided.  All  who  are  united  to  him  by  a  living  faith,  be- 
long to  that  mystical  body  of  which  he  is  the  head.  Tiie 
niembei's  of  the  chui'ch  may,  in  relation  fo  ])oints  of  order 
and  external  observance,  be  ranged  under  different  banners, 
and  be  called  by  ditferent  namesj  some  may  be  of  Paul,  and 
some  of  Apollos,  and  some  of  Cep!  as;  but  all  faithful  men 
are  of  Christ.  The  primitive  christians  acknowledged 
this  truth,  and  acted  under  its  inllucnce.  One  need  only 
peruse  the  New  'J'cstament,  to  ascertain  theju<lgment  and 
feelings  of  the  apostles  of  Jesus  Christ  on  tiiis  subject.  The 
L^;ii7j/of  the chuich  is  explicitly  taught  or  implicitly  recogni- 
zed in  almost  every  page  of  that  sacred  volume.  And  such 
was  the  practice  of  the  early  chi-istians,  that  it  extorted  from 
their  enemies  the  often  quoted  exclamation,  «' See  how 
these  christians  love  one  another."  We  can  scarcely  con- 
ceive of  a  more  honourable  testimonial.  The  effect  ofthis 
conduct  was  visible  in  the  numerous  and  wide  s])!-ead  tri- 
umphs of  our  religion.  For  in  tiiis  woi-ld,  whei'i'  there  is 
so  much  of  what  is  cold  and  selfish,  nothing  so  wins  upon 
the  best  feelings  of  our  nature  as  the  exhibition  of  pure. 


104  [no.  II.  iv. 

iervent,  fraternal  love.  A  religion,  which  unites  its  vota- 
ries as  in  one  family,  which  identifies  their  interests  and 
feelings,  and  produces  forbearance,  charity,  industry  that 
wo  may  have  to  give  to  him  that  needeth,  and  self-denial 
that  we  may  promote  the  good  of  others,  is  one  which  it  is 
not  easy  to  reproach  or  gainsay.  It  was  this  religion  \yliich 
triumphed  over  heathenism,  and  planted  its  victorious  ban- 
ners in  Rome,  in  Corintii,  in  Athens,  in  Ephcsas,  and  in 
every  part  of  the  civilized  world. 

In  process  of  time,  however,  the  purity  of  this  religion 
was  soiled,  and  its  simplicity  was  corrupted.  Then  vio- 
lent contentions  arose  among  its  votaries,  its  gloiy  de- 
parted, and  a  long,  dark  and  dreary  night  succeeded.  At 
length  the  star  of  the  Reformation  rose.  Then  dawned 
that  day,  which  in  its  meredian  will  throw  light  over  tliis 
benighted  world.  The  work  of  reformation  is,  however, 
still  imperfect;  and  much  remains  to  be  accomplished,  be- 
fore the  evils  induced  by  a  thousand  years  of  bigotry  and 
superstition  shall  be  done  away. 

To  the  observer,  who  looks  only  at  the  genius  of  Chris- 
tianity, it  seems  wonderful  that  there  should  exist  so  many 
divisions  among  christians,  and  that  matters  confessedly 
of  minor  importance  should  produce  such  deep  alienations, 
such  warm  contentions  among  those  who  profess  to  be  dis- 
ciples of  the  same  Lord  and  Master.  That  such  is  the  fact 
cannot  be  disputed;  and  it  cannot  be  too  deeply  lamented. 
There  is  however  this  consolation — that  the  Head  of  the 
church,  who  overrules  all  things,  here  as  in  other  cases, 
educes  good  out  of  evil.  The  divisions  and  jealousies  of 
professed  christians  in  former  times  give  us  assurance  that 
the  book  containing  the  doctrines  of  our  common  religion 
has  not  been  corrupted.  And  the  controversies  of  modern 
times  have  induced  a  much  more  thorough  and  critical  stu- 
dy of  the  bible,  and  a  more  intimate  acquaintance  with 
scripture  doctrine,  than  would  otherwise  have  obtained. 
At  least  the  understandings  of  men  have  been  exercised. 


N©.  ir.  T.]  '  105 

and  their  knowledge  increased,  if  no  other  benefit  has  been 
derived.  We  appreciate  this  advantage;  and  are  far  from 
wishing,  by  a  siippi'cssion  of  discuHsion  to  prevent  tliis  good. 
But  we  wish  subjects  on  w  hirli  christians  differ,  to  be  treat- 
ed as  brothers,  who  respect  and  love  each  other,  treat  mat- 
ters on  which  tlicy  do  not  agree  in  opinion.  Two  Episco- 
palians, or  two  I'resbytei'ians  differ  on  sonic  point.  A  long 
and  spirited  discussion  takes  place.  In  the  midst  of  it, 
perhaps,  the  customary  season  for  worship  arrives.  Tho 
debate  is  suspended,  and  they  kneel  together  before  thesamc 
God,  and  enjoy  delightful  communion  in  ])rayer — They 
rise,  and  continue  the  argument  ])erhaps  till  a  late  hour, 
and  the  next  day  take  their  places  together  at  (he  table  of 
the  Lord,  mingling  their  vows,  offering  prayers  for  each 
other,  and  enjoying  sweet  fellowship  in  tiiis  service.  >>  ith 
this  spirit  we  wish  to  see  all  discussions  between  christians 
of  different  denominations  carried  on. 

In  accounting  for  the  fart  that  although  the  spirit  of  Chris- 
tianity is  a  spirit  of  love,  yet  its  professors  arc  divided  and 
sometimes  alienated  from  each  other,  it  is  necessary  to  look 
at  the  moral  condition  of  human  nature.  It  is  depraved — 
It  is  deeply  corrupted.  Sincere  christians,  although  regene- 
rated are  not  made  perfect.  And  many,  there  is  reason  to 
fear,  take  the  christian  name,  without  having  felt  the  sav- 
ing power  of  the  gospel.  These  simple  remarks  will  ac- 
count for  the  divisions  and  disorders  of  the  church.  But 
it  may  be  worth  while  to  be  a  little  more  particular.  The 
religion  of  Jesus  Christ,  then,  differs  from  all  other  sys- 
tems in  this,  that  its  object  is  to  regulate  the  heart.  Its 
rites  and  ordinances  arc  instituted  for  this  purpose,  and 
derive  all  their  importance  from  their  subserviency  to  this 
great  end.  Mere  compliance  with  an  external  observance, 
however,  is  incomparably  easier  than  the  cultivation  of  right 
affections,  and  tlie  mortification  of  bad  passions  required 
in  the  gospel.  Hence,  in  fallen  man  there  is  a  proneness  to 
substitute  outward  forms  for  inward  holiness.     And  when 


106  '  [no.  II.  vi. 

it  happens,  as  it  often  floes,  tliat  external  tilings  produce 
the  distinction  between  dilferent  denominations,  there  is  an 
opportunity  of  indulging  this  propensity;  and  the  rrm- 
science,  which  perhaps  would  otherwise  be  uneasy,  is  quiet- 
ed and  silenced  by  zeal  for  that  which  costs  little  and  is 
easily  rendered — The  same  remark,  with  very  little  modi- 
fication will  apply  to  that  'zealfor  orthodox  opinions^  which 
it  is  so  easy  to  put  in  the  place  of  charity,  forbearance,  and 
self-denial. 

Some  of  the  divisions,  Iiowever,  which  exist  in  the  pre- 
sent day  may  be  traced  ba'  k  to  causes  wliich  operated  in 
past  centuries;  but  which  rea(  h,  in  their  effects,  to  us.  In 
the  commencement  of  the  Reformation,  althouirh  the  re- 
formers differed  on  many  points  of  order  they  loved  one 
another — they  acknowledged  and  rejoiced  in  each  other's 
gifts,  and  were  ready  to  afford  mutual  counsel  and  assis- 
tance. By  degrees  however,  political  disputes  were  min- 
gled with  theological  discussions,  and  party  rancour  em- 
bittered tlie  spirits  of  those  who  ought  to  have  been  of  one 
heart  and  one  mind.  This  feeling  was  spread  through  the 
politics,  tiie  religion,  and  the  literature  of  the  age,  and  has 
come  down  tous.  For  it  was  during  that  time  of  contention 
that  this  part  of  America  was  settled.  Many  of  our  ances- 
tors fled  from  intolerance  and  oppression  at  home;  and 
sought  liberty  of  conscience  and  of  worship  in  the  wilds  of 
the  new  world.  The  changes  of  political  and  ecclesiasti- 
cal power  that  took  place  in  England,  however,  were  felt 
in  her  colonies;  and  the  same  temper  that  raised  a  storm 
there,  was  seen  and  felt  here.  It  is  not  a  little  ciirious  to 
look  from  the  present  back  to  former  times,  and  trace  the 
connection  between  our  petty  jealousies  and  alienations, 
and  the  violent  contentions  wliich  overturned  the  throne  of 
the  Stuarts  in  England. 

We  are  persuaded,  however,  that  a  full  and  candid  in- 
vestigation of  the  general  subject  would  show  that  chris- 
tians in  this  country  ought  to  dismiss  all  these  little  things, 


NO.  II.  vii.J  107 

and  set  an  example  to  other  nations  of  unity  of  spirit  amidst 
diflfeiTnces  in  form  and  order.  In  that  free  communion, 
however,  which  we  recommend,  it  is  far  from  our  w  ish  that 
the  misnamed  and  undiscrinunatint^  libirulity  of  the  present 
day  should  he  countenanced.  We  do  not,  as  the  world  now 
is,  plead  for  jm  amai.i^amation  of  difl'erent  societies.  IJut 
we  do  w ish  the  SDcietics  which  acknow'Ied_t:;e  each  other  to 
be  orthodox  in  fundamental  n)atters,  to  acknowlcdijt^  each 
other  as  (  hurches  of  Jesus  Christ,  to  strengthen  ear  h  others 
hands  in  (he  su|)|tort,  of  christian  discipline,  to  encoiiraec 
communion  toi^eiher,  and  to  unite  in  the  propaj;-ation  of 
vital  reliiirion  in  our  nation.  This  is  our  earnest  wish* 
and  after  the  best  examination  of  which  we  are  capable,  wc 
do  not  see  any  just  objection  aa;ainst  it:  whereas  wc  see 
much  to  commend  it  to  the  understanding  and  heart  of  all 
who  love  the  cause  of  true  religion. 

">Ve  know  that  diffeience  in  l)aptism  is  one  thing,  that 
prevents  comnninion  among  christians.  Jn  the  knowledge 
of  this,  we  undertook  in  our  first  number  to  sliow  that  the 
practice  of  those  who  baptise  the  children  of  believers,  and 
baptise  by  spi-inkling  is  so  supported  by  scri|)turc,  tliat 
they  ought  to  be  received  as  having  complied  with  the  will 
of  Christ  in  that  respect.  It  is  believed  that  this  pcdnt  was 
established  by  arguments  and  authorities  amply  suHirient. 
And  therefore,  we  who  practise  what  is  called  infant-bap- 
tism, do  claim  to  be  acknowledged  as  members  of  tht;  one 
church  of  our  Lord  and  Saviour  Jesus  Christ. 

Free  communion  is  discountenanced  in  tiiis  country, 
on  account  of  a  difierence  in  respect  to  ordination  also. 
Now  it  is  our  intention  to  show  in  this  number,  that  they 
who  practise  pres!»yterial  ordination,  do  so  comply  with 
the  scri|)tures  in  this  respect,  tliat  tiieir  orders  ought  to  be 
regarded  as  valich  and  they  not  only  received  to  commu- 
nion, but  acknowledged  as  truly  and  jn-operly  a  pSrt  of  the 
universal  church  of  the  Lord  Jesus.  All  ought  to  wish  us 
success  in    this  undertaking.     Because  our  object  is  to 


108  [no.  II.  viii. 

promote  truth  and  charity;  to  heal  divisions  and  remove  re- 
proaches. And  here  let  it  be  distinctly  understood,  that  it 
is  not  by  any  means  our  intention  to  attack  others.  We 
readily  and  cheerfully  admit  the  validity  of  Episcopal  or- 
dination and  administrations,  we  recognize  Episcopalians 
as  brethren,  and  can  heartily  join  with  them  when  they 
pray  that  God  may  "send  down  on  their  bishops  and  other 
ckrgy  and  on  all  congregations  committed  to  their  charge, 
the  healthful  spirit  of  his  grace;"  and  that  he  may  "pour 
upon  them  the  continual  dew  of  his  blessing." 

Had  the  spirit,  which  animated  Protestants  in  the  be- 
ginning of  the  reformation,  continued  witii  them,  there 
would  have  been  no  occasion  for  this  attempt.  Our  object, 
then,  is  to  bring  back,  if  we  can  the  professors  of  religion 
in  this  country  to  the  good  old  standard.  It  is  true  that 
there  were  many  things  in  the  temper  and  conduct  of  the 
Refoi-mers,  of  which  we  cannot  approve.  But  in  regard  to 
this  m.tter,  we  can  only  lament  that  their  mantle  has  nr»t 
descended  on  their  successors.  Had  this  been  the  case,  far 
different  at  this  time  would  be  the  condition  of  t!ie  protes- 
tant  world.  But  complaints  are  vain.  By  a  brief  histori- 
cal induction  we  shall  show  that  the  illustrious  nion  who, 
under  God,  broke  the  chain  of  ecclesiastical  bondage,  and 
set  the  mind  and  conscience  at  liberty,  cherished  the  very 
spirit  and  i)ursued  the  very  practice  which  we  humbly  at- 
tempt to  promote  in  these  pages. 

We  begin  with  Archbishop  Cranmer.  He  was  primate 
of  all  England,  during  the  reigns  of  Henry  VIH.  and  Ed- 
ward VI.;  and  is  justly  considered  as  the  main  pillar  of 
the  reformation  in  England.  John  Knox  was  the  life  and 
soul  of  the  same  cause  in  Scotland.  Cranmer  was  a  deci- 
ded Episcopalian — John  Knox  was  the  instrument  of  intro- 
ducing  Presbyterianism  into  Scotland.  Now  in  the  year 
1549,  Knox  was  obliged  to  flee  from  his  own  country  and 
take  refuge  in  England.  He  was  received  with  open  arms 
by  the  English  reformers.     And  they,  thinking  that  such 


NO.  11.  Lx.]  109 

Rifts  and  graces  as  liad  been  conferrod  on  him  by  the  bead 
of  the  cburcli  ou-l.t  not  at  that  time  to  be  unemployed,  at 
once,Nvitbout  icordination  gave  him  a  commission  to  i.iearh. 

His  services  were  greatly  blessed  in  various  parts  ol  the 
kingdom.— lie  was  appointed  one  ofthe  rliaplains  to  king 
Edward  VI.— And  in  the  year  1551,  w/(cn  the  book  oj  com- 
monprayei'  was  undergoing  a  revisaU  be  assisted  in  that 
work  His  suggestions  were  not  all  adopted;  but  -  he  had 
influence  to  procure  an  important  cha.ige  i..  thecommun.- 
on  office,  con.pUtely  exriuding  the  notion  ofthe  corporeal 
presence  of  Christ  in  the  sacrament,  and  guarding  against 
the  adoration  of  the  elements."  This  fact  was  so  n-.tori- 
ons  that  Dr.  W  *  ston,  the  pr(docutor  of  the  p<.pish  queen 
Mary  openly  complained  that,  *^\runnagate  Scot  did  take 
away  the  adoration  or  worshipping  of  Christ  in  the  Sacra- 
ment, by  whose  procurement  that  heresie  wasput  into  tne  last 
communvmbook;  so  Micii  prevailed  that  oNii  man  i 

AUTUORITIE  AT  THAT  TIME." 

In  the  year  1352,  Knox  was  employed  in  revising  the 
Articles  of  religion  previous  to  their  ratification  by  par- 
liament. [See  M'Cric's  life  of  John  Rnox.  Period  III.] 
Ab.mt  the  year  1549,  Peter  Martyr,  Martin  Bucer,  Pau 
Fagius,  and  Emanuel  Tremellius  were  invited  to  England 
xvith  other  learned  foreigners.  These  were  all  non-epis- 
copalians,  yet  without  any  question  about  the  validity  of  their 
ordiimtion.  they  were  employed  as  professors  of  Uivmztym 
the  Universities  of  Oxford  and  Cambridge.  This  was  the 
case  with  at  least  some  of  them:  and  if  they  did  not  all  re- 
tain  the  places  that  had  been  given  them,  it  was  because 
they  thought  that  they  could  be  more  useful  elsewhere. 

The  primate  ol  England  and  Calvin,  the  illustrious  re 
former  of  Geneva,  were  in  habits  of  free  and  friendly  cor- 
respondeuce.  The  sentiments  ol  Calvin  respecting  church 
government  are  too  well  known  to  retiuire  mention  in  this 
place  Ytt  in  England  as  well  as  on  the  continent,  be  was 
regarded  as  one  of  the  brigbte.t  luminaries  of  tb« 
B 


ilO  [no.  ir.  X. 

pefnrmntion.  There  is  now  berorc  us  a  lonj^letter  written  by 
Caivin  nt  the  request  of  Crannier,  to  the  lord  protector  of 
Enj;laiul  urgin,j;  him  to  carry  on  and  complete  the  work 
of  refoi  mation  in  that  country.  In  the  bpi^intiing  of  this 
letter  Calvin  says  that  he  was  emboldened  to  write  to  the 
protector,  bp(  ause,  *<  You  acknowledge  me  as  a  servant  of 
the  Son  of  God.^'  Tliis  shows  what  was  the  judi^mrut  in 
Ena;laiid  couf  erning  the  ministerial  standing  of  Calvin. 
Me  have  also  before  us  a  letter  from  Cranmer  to  Calvin 
expressing  a  most  earnest  wish  that  a  general  council  of 
the  Protestant  churches  should  be  called,  for  tiie  purpose 
of  drawing  up  a  common  confession^  for  tlie  whole  body.  In 
cojiciusioM  he  says.  **  Habes  meum  votum,  de  quo  etiara 
ad  D.  Philippum,  et  ad  D.  Buliingerum,  oroque  ut  vos  in- 
t»'r  vos  deliberetis,  qua  ratione  synodus  hsec  congregari 
commodissimepossit.  Vale.  Lambethi, 20Martii,MDLlI. 
Frater  tuus  in  Christo  charissimus, 

Th.  Cantuariensis." 
«  You  have  my  wish,  concerning  which  I  have  also  writ- 
ten to  Melancthon  and  Bullinger;  and  1  pray  you  to  delib- 
erate among  yourselves,  by  what  means  such  a  council 
may  be  most  conveniently  assembled.  Farewel.  Lambeth 
20th  March  1552,  Four  most  affectionate  brother  in  Christ, 
Thomas  of  Canterbury." 

■  ]Now  here  is  a  proposal  for  Episcopalians,  Presbyterians 
and  Lutherans  to  hold  a  convention  for  the  purpose  of  pro- 
moting the  common  protestant  faith.  What  if  a  letter 
should  be  written  by  bishop  Griswold  or  bishop  Hobart  to 
Dr.  Green,  Dr.  Hoge,  or  any  other  leading  man  among 
the  Presbyterians  of  the  present  day  urging  the  call  of  a 
convention  of  orthodox  ministers,  for  the  purpose  of  oppos- 
ing the  Socinian  heresy?  This  would  be  just  such  a  speci- 
men of  liberality  and  zeal,  as  that  exhibited  about  three 
centuries  ago  by  the  highest  ecclesiastic  in  England. 

^nt  Cranmer  was  not  singular  in  his  feelings  in  relation 
to  Presbyterians.     There   is  also  before  us  a  letter  from 


NO.  II.  xi.]  HI 

Hooper,  bishop  of  Worcester,  to  Calvin,  .e;ivinj^?in  aepoiint 
of  the  state  of  religion  in  England  after  the  deatli  of  Kd- 
ward  VI.  and  the  accession  of  the  bloody  Mary.  This  let- 
ter concludes  thus,  «  Ecclesise  vestrre.  et  omnium  piorum 
preces  supplices  rogamiis,  ut  alacri  et  infracto  animo 
Christi  gloriam  quseranius,  et  mortem  ipsam  gloriosissi- 
nam  pro  nomine  illius  sustineamns.  We  earnestly  entreat 
the  prayers  o\'  your  church  and  of  all  the  pious,  that  with  a 
cheerful  and  unsubdued  mind  we  may  seek  the  honour  of 
Christ,  and  may  sustain  even  a  most  glorious  death  for  his 
name's  sake. 

Bishop  Jewell  wa«  one  of  the  most  learned  and  able  men 
of  his  age.  He  wrote  an  apn'ogfj/or  the  church  of  England, 
which  was  held  in  very  high  estimation.  This  man  was 
accused  by  a  Papist  of  being  a  disciple  of  Calvin.  In  re- 
ference to  this  charge,  witliout  denyiiigit.  he  says,  »»  Touch- 
ing Mr.  Calvin,  it  is  great  wrong  untruly  to  rep(M*t  so 
great  a  father,  ami  so  worthy  an  ornament  of  the  church 
of  (Tt)d.  If  you  had  ever  known  the  order  of  the  church  of 
Geneva^  and  had  seen  lour  thousand  people  oi-  moie  receiv- 
ing the  holy  mysteries  at  one  communion,  ye  wr)uld  not, 
without  your  great  shame  and  want  of  modesty,  thus  un- 
truly have  published  to  the  world,  that  by  Mr.  Calvin's 
doctrine  the  Sacraments  of  Christ  are  supetfluous  "  In 
Humphrey's  life  of  Jewell,  we  find  the  following  declara- 
tion, "In  15G2  the  Apology  of  the  English  church  was 
published,  which  was  approved  by  the  cojisent  and  author- 
ity of  the  queen,  published  by  the  counsel  of  all  the  bishops 
and  other  clergy,  as  it  was  also  composed  and  written  by 
the  author,  as  the  public  confession  of  the  Catholic  and 
christian  faith  of  the  English  church,  in  whi(  h  is  taught 
our  agreement  with  the  German^  IMvelkk,  French,  Scotcli, 
Genevese,  and  other  pure  cm  rciies. 

It  would  be  easy  to  produce  many  more  witnesses  to 
prove  that  the  Episcopal  and  Presbyterian  Reformers,  not 
only  ttcknoivlcdged  each  other  as  brethren,  but  entertained  a 


112  [no.  II.  xii, 

high  esteem,  and  cultivated  a  fervent  fraternal  love  one  to- 
wards the  other. 

But  one  fact  is  all  sufficient  for  this  purpose. — The  Insti- 
tutes of  Calvin,  a  work  in  which  his  peculiar  doctrines  arc 
embodied,  was  used  for  a  number  of  jears  as  the  text  book 
of  English  theological  teachers,  and  that  man  was  regard- 
ed as  best  ii:structed  who  was  most  completely  master  of 
Calvin's  book- 
It  may  be  thought  by  some  a  little  surprising,  that  the 
founders  and  rliief  pillars  of  the  Episcopal  church  should 
thus  fraternize  with  men  from  whom  they  diff.M'ed  as  to  the 
polity  of  the  church.  The  fact  will  appear,  at  any  rate, 
less  strange  when  the  sentiments  of  these  great  and  good 
men  are  known  and  duly  considered.  They  maintained 
that  no  particular  form  of  church  government  was  unalter- 
ably established  by  divine  riglitj  but  that  only  certain  fun- 
damental principles  were  laid  down  in  the  New  Testament, 
to  be  applied  according  to  the  circumstances  of  particular 
churches,  that  is  according  to  the  obvious  expediency  of 
the  case.  Thus  many  advocates  of  Episcopacy  in  Eng- 
land, adopted  Jerome's  opinion  concerning  the  primitive 
equality  of  ministers  of  the  gospel,  while  they  maintained 
the  expediency  of  establishing  diocesan  episcopacy  in  their 
own  country;  and  many  of  the  most  learned  Presbyterian 
divines,  while  they  held  that  in  the  churches  organized  by 
the  apostles,  the  order  of  presbjters  and  bishops  was  the 
same,admitted  that  diocesan  episcopacy  was  not  repugnant 
to  the  word  of  God. 

In  1547,  an  assembly  of  select  divines  was  called  by  king 
Edward  VI.  which  met  soon  after  at  Windsor  Castle,  A 
number  of  questions  was  propounded  to  them  respecting 
the  ecclesiv.stical  state.  Of  these,  seven  related  to  church 
government.  Bishop  Stillingfleet  (Irenicum  pa.  390,)  gives 
a  copy  of  them  from  a  manuscript  of  Archbishop  Cranmer, 
with  that  great  reformer's  answer  to  them  in  his  own  hand 
writing.  Of  these,  some  arc  in  the  following  words. 


NO.  Ti.  xili.]  113 

Question.  "Whether  bishops  or  priests  were  first;  and  if 
the  priests  were  first,  flitii  the  jiriest  made  the  hiwh(»|>?" 

»9nsiver.  "The  bishops  and  priests  were  at  onr  time, 
and  were  not  two  things,  but  bolkune  office  in  the  beginning 
nj  Clinst*s  relii^ion.'* 

Question.  **  W  hether  a  bisliop  hath  auctorite  to  make  a 
priest  by  the  scripture  or  no,  and  whether  any  other  but 
only  a  bisliop  may  make  a  prirst?'* 

Jlnswer.  *•  A  bishop  may  make  a  priest  by  the  srrip'ures, 
and  so  may  princes  and  .{governors  by  the  auctorite  of  Uud 
committed  them,  and  the  people  also  by  th^'ir  i-lt-f  tiun. 
For  as  we  i-ead  that  bishops  have  done  it,  so  chiistiiii  nn- 
perors  and  princes  usually  have  done  it.  Ami  the  ptMrpJc 
before  cliristien  princes  were,  commonly  did  elect  their 
bishops  and  priests." 

Question.  "  Whether  in  tlie  New  Testament  lie  required 
any  consecration  of  a  bishop  and  priest,  or  only  appointe- 
iiig  to  the  olfire  be  sufiicient?" 

Jinswer.  "  in  the  New  Testament,  he  thnt  is  appointed 
to  be  a  bishop  or  a  priest,  needeth  no  consei  ration  by  the 
scripture,  for  election  or  appointing  thereto  is  sutlicient.'* 

This  paper  is  thus  subscribed  in  Cranmer's  own  baud 
writing, 

T.  Cantuarienf — This  is  mine  opinion  and  sentence  at  this 
present f  which  I  do  not  temtrarioualij  define,  but  do  remit t 
the  judgment  thereof  holly  to  your  JIajc.sty. 

<«  In  the  same  manuscript."  continues  Stillingfleet,  »♦  it 
"appears  that  the  bishop  of  St.  Asaph,  Therleby,  Redman, 
"and  Cox  were  all  of  tlie  same  opinion  with  tlie  arrhhish- 
"  oj),  that  at  the  first  bisho])s  ami  presb}  ters  were  tlie  same; 
"and  the  two  later  expressly  cite  t!ie  opiriii>n  of  Ji  rome 
"  with  approhatir>n.  Thus  nnc  sec  by  the  teslimo;iy  chief- 
"ly  of  him  who  was  instrumental  in  our  refurmation.  that 
"  he  owned  not  episcopacy  as  a  distinct  orler  Irom  jireshy- 
"  tery  of  divine  right,  but  only  as  a  piadcnt  ronstifuti«iii  of 
"the  civil  magistrate  for  the  belter  g»»\ernlng  in  the 
"church." 


114  [no.  ir.  xiy. 

^he  same  author  cites  archbifshop  Whitgift,  the  first  so- 
lemn defender  of  the  English  hierarchy,  as  often  sayin,^, 
"No  form  ofcliurch  government  is  by  the  scriptures  pre- 
scribed to  or  commanded  the  cliurch  of  God."  Dr.  Cozms 
says,  "All  churches  have  not  the  same  form  of  discipline, 
neither  is  it  necessary  tliey  should,  seeing  it  cannot  be 
proved  that  any  certain  particular  form  of  church  govern- 
ment is  commended  to  us  by  the  word  of  God."  Dr.  Law; 
*'No  certain  form  of  goverment  is  prescribed  in  the  word, 
only  general  rules  laid  down  for  it:"  Bishop  Bridges; 
«<  God  hath  not  expressed  the  foi-m  of  church  government, 
at  least  not  so  as  to  bind  us  to  it."  We  might  prolong  tes- 
timonies of  this  sort  to  almost  any  extent.  The  judicious 
Hooker,  as  he  is  called,  employs  one  whole  book  (the  third) 
of  his  Ecclesiastical  Politie  in  proving  that  the  plan  of 
church  goveriiment  is  not  unalterably  prescribed  in  scrip- 
ture. This  was  the  opinion  of  the  incomparable  Hales,  of 
of  the  ^rmi  Chillingworth,  of  the  immortal  Bacon,  and  of 
Locke  whose  name  may  well  stand  with  the  foremost.  To 
these  a  great  multitude  more  might  be  added,  but  we  only 
mention  tw-o  others,  archbisliop  Usher,  tl»an  whom  the 
English  church  can  scarcely  mention  a  man  of  greater 
learning  and  more  fervent  piety,  and  the  famous  Selden 
wMiose  attainments  are  proverbial  even  to  the  present  day. 

But  farther,  that  no  doubt  may  be  entertained  on  this 
subject,  we  observe  that  in  the  ISth  of  queen  Elizabeth, 
chap.  12,  it  was  enacted  that  the  ministrations  of  those  who 
had  only  been  ordained  according  to  the  maimer  of  the  Scots, 
or  other  foreign  churches,  should  be  admitted.  In  the  year 
1582  there  were  many  in  the  church  of  England  who  had 
received  no  other  ordination.  Neal,  (Hist,  of  Puritans, 
Vol.  I.  pa.  386,)  gives  a  copy  of  a  license  given,  by  Dr. 
Aubrey,  vicar  general  of  the  archbishop  of  Canterbury,  on 
the  command  of  the  primate,"  to  Mr.  John  Morrison  a 
ScoVs  divinCf  who  had  been  ordained  by  a  Scotish  presby- 
tery, to  preach  over  his  whole  province.    The  words  of 


NO.  n.  XV.]  115 

tlie  license  are  as  follows:  ♦  Since  you  the  aforesaid  Jolui 
Morrison,  about  live  3 cars  past,  in  the  town  of  Garrat, 
and  in  the  county  of  Lothian,  of  the  kin.i;(h)in  oCScotland) 
were  admitted  and  oi-<Iained  to  sacred  orders  and  the  holy 
ministi-y,  bij  the  inipnsilion  of  hands ^  according  to  (he  lai'D- 
ABLE  FORM  AND  KITE  of  Uic  reformed  cui:ucn  of  Scotland: 
And  since  the  c<)ngrci;ation  of  that  county  of  Lothian  is 
conformable  to  the  orthodox  faith,  and  sincere  religion  now 
received  in  this  realm  of  England,  and  established  by  pub- 
lic autliority;  We  theiorure  us  much  as  lies  in  us,  and  as 
by  right  we  may,  approving  and  ratifying  the  form 
OF  tour  ordination  and  preferment  done  in  such 
manner  aforesaid^  grant  unto  y»)u  a  license  and  faculty, 
with  the  consent  and  express  command  of  the  most  rever- 
end fatlier  in  Christ,  lord  edmund  by  the  divine  providence 
archbishop  of  Cantci'bnry,  to  us  signified,  TJiat  in  such  or- 
ders as  you  have  tala-Uf  you  may,  and  have  jjower  in  any 
convenient  places  in  and  throughout  the  whole  province  of 
Canterbury,  to  celebrate  divine  offices,  to  minister  tlie  Sacra- 
mentSf  Ace.  as  nujch  as  in  us  lies:  and  we  may  dejure,  and 
as  far  as  the  laws  of  the  kingdom  do  allow.  Dated  April 
6,  1582. 

We  add  another  historical  fact.  The  famous  Synod  of 
Dort  met  in  the  year  I6I8.  This  synod  was  composed 
chiefly  of  Dutch  Presbyterians — a  plain  presbyter  was  pre- 
sident— yet  the  English  church  was  represented  there  by 
four  Episcopal  divines,  namely  Dr.  Carlton^  bishop  of 
Landaff;  Dr.  Hall,  afterwards  bishop  of  >i'orwieh;  Dr. 
Davenant,  afterwards  bishop  of  Salisbury;  andUr.  Samuel 
Ward,  master  of  Sidney  College,  Cambridge.  Here  was 
a  sullicient  acknowledgement  of  the  v  alidity  of  presby tcrial 
ordination. 

The  evidence  produced  seems  entirely  decisive  on  the 
subject  before  us,  respecting  the  judgment  of  the  fathers 
and  founders  of  the  Ej)iscopal  church.  They  fully  acknow- 
ledged the  validity  of  prcsbyterial  ord  ination,  and  the  ad- 
ministrations of  i'resbyterian  ministers. 


416  [no.  ii.xvi. 

With  respect  to  the  opinions  of  Proshyierians,  there  is  no 
douiit:  tUvy  liave  all  along  admitted  that  episcopal  ordina- 
tion was  not  repugnant  to  the  scriptui-es.  Such  was  the  ad- 
mission of  Calvin,  of  Beza,  of  Peter  Martyr,  of  Bucer,  of 
Blondel,  of  Amyrault,  of  Bochart,  and  numbers  more 
whose  opinions  might  be  quoted  on  this  suhjert.  But  the 
det  ill  Wf.uld  occupy  too  much  room.  It  will  be  of  more 
purjmse  to  show  the  practical  effect  of  these  opinions. 

When  the  popish  queen  Mary  ascended  the  throne  of 
England,  and  for  a  time  abolished  the  labours  of  Edward 
and  Craiimrr,  many  of  the  English  Protestants  fled  from 
the  fury  of  peisecution,  and  took  refuge  on  the  continent  of 
Europe.  They  were  every  where  received  with  open  arms 
by  the  Presbyterians;  were  acknowledg»'d  as  brethren;  and 
allowed  every  priviledge  that  they  could  ask,  or  fraternal 
affertiin  could  atford.  Their  sufferings  called  forth  the 
dcept'st  sympiithy;  and  their  wants  the  most  active  charity. 
It  was  a  goodly  sight  to  behold  how  christian  love  triumph- 
ed over  little  differences  in  form  and  order.  The  unity  of 
tlie  churcii  was  fully  recognized,  and  various  classes  of 
Protestants  considend  tach  other  as  members  of  one  body 
ot  which  Christ  was  the  hrad. 

Afterwards  a  great  and  lamentable  change  took  placej 
and  it  is  worth  while  to  enquire  into  the  cause  to  which 
this  change  is  to  be  attributed.  With  this  view  it  is  obser- 
ved that  since  the  reign  o(  Henrij  tiie  eighth,  the  sovereign 
of  England  has  been  as  knowledged  as  the  head  of  the 
church  in  ih.tt  country,  and  has  exercised  the  power  of  ap- 
poi  iting  ail  the  great  ecclesiastical  oilicers  in  the  realm. 
The  affairs  of  thechurch  have,  all  along,  occupied  much  of 
the  attentM>n  of  the  religious  powers.  Tiie  whole  of  the 
Stuart  race  aimed  to  extend  the  royal  prerogative,  and  ac- 
quire unlimited  power.  For  this  purpose  great  use  was 
mwde  of  the  influence  of  the  clergy.  But  the  church  of  Gene- 
va was  established  in  a  republic,  and  its  constitution  was 
popular.  The  clergy  were  all  equals  ana  their  ecclesiastical 


NO.  IT.  xvii.]  11^ 

bodies    admitted    Inymcn   to    consult    and    vote.      Tlie 
effert  of  this  foim  of  p.dity  was  ? cry  visible.     'Hie  nume- 
rous disciples  of  Calviii  iti  En,!;land,  were  not  ready  to  (all 
in  with  the  schemes  of  royalty.     Elizabeth  was  no  friend 
to  the  presljyterial  parity.     James  I.  had  been  bred  up  a 
Presbyterian,  and  while  kini;  of   Scotland  had   felt  some- 
thini;  of  ihc  uncompromisin.-^  and  irrespective  character  of 
that  discipline.     Alter  mountinj;  the   English  tlirone,  he 
showed  the  rancour  of  his  heart  against  the  church  in  which 
he  had  been  educated;  and  the  historians  tell  us  had  fre- 
quently in  his  mouth  the  sayiiia;,    "^'o  bishoj),  no  kin.i?." 
His  successor,  the  weak  and  unliappy  Charles,  can-ied  the 
exercise  of  the  royal   inernj^ative  farther  than  any  ot  Ins 
predecessors— and  met  with  more  vi(d<  nt  opposition  than 
they  had  experienced.     The  dispute  between  Trcsb)  terians 
and  Episcopalians  wasmin.a:led  with  the  violence  of  piditi- 
cal  prejudice  and  pai-ty  spirit.     The  monarchy  wns  over- 
thrown; an  adventurer  seized  the  reins  of  government,  and 
held   them  as  long  as   he  lived— another  revoliition   took 
place  at  his  death,   and  Charles  II.  was  restored.     Tran- 
quility, however,  was  not  restored  with  him;  and  at  length 
tlie  famous  Jlct  of  uniformity  was  passed.     In  this  law,  by 
which  two  thousand  of  the  most  pious  and  zealous  clergy- 
men were  ejected  from  their  livings,  it  was  enacted,  "That 
no  person  shall  be  capable  of  any  bencHce,  or  presume  to 
consecrate  or  a<!minister  the  holy  Sacrament  of  the  Lord's 
Supper,  before  he  be  ordained  a  priest  by  episcopal  ordi- 
nation, on  pain  of  forfeiting  for  every  ofTence  one  hundred 
pounds."   And  ever  since,  this  has  been  the  law  of  the  church 
of  England  as  established  by  king,  lords  and  cfrmmoiis. 

Hence  we  see  that  the  denial  of  the  validity  of  ])resby- 
terial  ordination  did  not  originate  with  the  fatlr  rs  and 
founders,  and  brightest  ornam(^ts  of  the  Epicopal  church. 
It  arose  from  the  mingling  ofj^cHesiastical  zeal  and  prc- 
jinlice  with  fierce  political  disputes.  The  occasion  has  long 
since  passed  away;  but  yet  we,  in   these  times,    feel  the 

t: 


118  [no.  II.  xviii. 

effects  of  the  passions  and  prejudices  that  were  then  excited. 
In  this  country,  however,  there  is  not  a  solitary  reason 
for  the  perpetuation  of  these  prejudices  and  disputes.  Be- 
cause, happily  for  the  purity  of  the  church  and  the  inter- 
ests of  true  relififioii,  there  is  a  complete  separation  between 
political  and  ecclesiastical  affairs.  JN either  Presbyterian- 
isin  nor  Episcopacy  has  the  least  political  influence.  And 
Christianity,  without  any  foreign  admixtures,  without  the 
adulteration  of  any  unholy  connexion  with  parties  in  the  statc^ 
is,  left  entirely  to  manifest  its  native  tendencies.  Its  influ- 
ence is  totally  and  absolutely  a  moral  influence.  There 
is  then  a  noble  opportunity  for  the  churches  in  this  happy 
country  to  return  to  the  old  ways,  to  take  up  the  spirit  and 
follow  the  example  of  Cranmer  and  Calvin  and  Knox,  and 
Jewell  and  Martyr  and  other  worthies,  who,  while  they 
maintained  their  own  peculiar  sentiments,  acknowledged 
each  other  as  the  servants  of  the  Son  of  God,  and  as  bre- 
thren in  the  gospel  of  their  common  Lord.  It  is  in  vain  to 
expect,  after  a  subject  has  been  so  long  debated  as  that  be- 
fore us,  that  exclusive  claims  on  either  side  will  be  admit- 
ted. Besides,  the  spirit  of  the  age,  the  temper  of  the  peo- 
ple is  against  them.  They  ought  surely  to  be  wavedj  and 
let  pure  fervent  brotherly  love  take  their  place. 

>Ve  have  not  only  a  fine  opportunity  of  showing  how 
christians  love  one  another;  but,  as  appears  to  us,  the  cir- 
cumstances of  the  country  and  the  interests  of  the  church 
loudly  call  on  all  to  show  that  they  can  conquer  tradition^ 
al  prejudices,  that  they  can  let  little  things  pass  for  little 
things,  and  lay  out  their  exertions  for  the  promotion  of 
evangelical  piety.  For  illustration  and  conflrmation  of 
this  position  we  offer  the  following  remarks. 

1.  The  last  thirty  years  may  be  regarded  as  the  period 
of  infidelity;  its  prevalence  was  extensive  and  desolating — 
its  advocates  were  open  and  intrepid — their  attacks  were 
incessant — their  hopes  of  victory  were  sanguine.  It  pleas- 
ed God  however,  to  defeat  their  counsels,  and  to  disappoint 


NO.  11.  xixj  119 

their  liopcs.  But  the  infidelity  of  the  human  heart  is  not 
subdued.  The  enemy  now  occupies  a  masked  battery. 
The  standard  of  the  cross,  indeed,  waves  above  it,  but  the 
men  in  the  forti'ess  ''deny  the  Lord  that  bought  them,'* 
and  arc  in  strict  alliance  ^vith  avowed  unbelie\ers.  In 
fact,  what  appeared  before  as  infidelity,  is  now  Socinian- 
ism.  And  no  little  zeal  is  employed  to  propagate  this  fa- 
tal error.  We  shall,  in  this  country  witness  its  triumjjlis, 
unless  it  please  God  to  stir  up  his  people  of  cvcvy  name 
to  oppose  its  progress.  It  will  enter  into  our  seats  of  learn- 
ing, it  will  flatter  the  self-sulHciency  of  the  young,  and 
gratify  them  by  its  ]diability  and  its  accomodations  to  their 
passions,  it  will  deceive  them  by  its  pretended  liberality, 
it  will  lull  their  consciences  by  its  assumption  of  jiiety,  and 
.shut  up  all  the  ordinary  avenues  by  which  di\inc  ti  uth 
makes  its  way  to  the  heart.  Surely  while  the  church  of 
God  is  threatened  with  this  evil,  it  does  not  become  her 
friends  to  weaken  one  another  by  contentions  respecting 
matters  of  form  and  order.  Rather,  it  is  imperiously  and 
solemnly  their  duty  to  unite,  and  employ  all  the  influence 
that  they  have  in  society  in  opposing  the  march  of  this  ene- 
my of  the  faith  once  delivered  to  the  saints. 

2.  This  is  an  age  distinguished  for  the  union  and  co- 
operation of  evangelical  churches,  in  sending  the  gospel  to 
the  destitute  in  heathen  and  christian  lands.  I'jie  united 
exertions  of  the  faithful  in  this  work  and  labour  of  love 
have  been  conspicuously  and  eminently  blessed  by  the 
Head  of  the  church.  y\  I  ready  great  things  have  been  efft-c- 
ted.  We,  however,  in  this  part  of  the  vineyard  have  ac- 
complished little.  But  there  is  a  spirit  stirring  within 
from  the  operations  (»f  which  wc  augur  good  things.  The 
cloud  which  is  now  like  a  man's  hand,  will,  wc  hope*,  en- 
large and  overspread  the  whole  land,  and  pour  down  a  co- 
pious und  refreshing  shower. 

But  it  will  he  disastrous  indeed  if  theawakeniiig  energies 
of  the  church  here. should  be  expended  in  controversy  about 
matters   which  the  people  now  judge  to  be  unimportant 


120  fxo.  TI.  XX. 

11  will  be  deplorable,  if  those  fires'are  rekindled  which  had 
been  almost  extinguished;  and  in  this  land  of  peifert  reli- 
gions liberty,  where  even  the  term  toleration  has  no  appli- 
cation, the  jealousies  aid  discord  which  agitate  high 
churchmen  and  dissenters  in  another  country  should 
distui'b  and  interrupt  the  pleasures  of  social  intercourse 
and  christian  communion.  With  these  views  and  feelings 
we  have  undertaken  tliis  work:  and  we  pray  to  God  to 
bless  tills  humble  endeavour  to  promote  truth  and  charity. 
Should  the  attempt  fail,  we  shall  rejoice  in  the  belief  that 
sincere  efforts  to  advance  the  glory  of  God,  the  prosperity 
of  his  church,  and  the  best  interests  of  our  fellow  men, 
however  they  may  be  regarded  in  this  world,  will  not  be 
disowned  by  that  gracious  Saviour,  who  will  reward  the 
gift  of  a  cup  of  cold  water  to  one  who  belongs  to  him.  Or, 
to  adopt  the  words  of  the  famous  Hooker;  "  There  will 
come  a  time  when  three  words  uttered  with  charitie  and  meek- 
nessCf  shal  receive  afar  more  blessed  reward,  then  titree  thou- 
sand volumes  tvritten  with  disdainful  sharpnesse  of  7vit.'^ 

XET    BROTHERLY   XOVE    CONTINUE  ! 


PART  I. 

IlVqriBT  INTO  TTIR  MEANING  OF  THE  TEHM  OHDINATION 
AND  THE  ^AT^RE  OF  THE  RITE. 

OUR  object,  as  lias  been  stated,  is  to  show  that  Presby- 
tei'ial  ordination  is  so  confiirnied  to  the  sn-iiituic,  tliatoiip 
brethren  who  diftVrCrom  us,  ou,!i;lit  to  acknowledge  the  va- 
lidity of  our  administrations,  and  receive  us  as  true  minis- 
ters of  the  Lord  Jesus  Christ.  For  this  purpose,  it  is  pro- 
per to  present  as  distinct  a  view  of  the  natuie  of  ordhia- 
iion  as  possible.  Indeed  this  is  necessary;  because  many 
seem  to  have  very  C(»nfuscd  notions  of  the  subject.  In  gen- 
eral, it  is  understood  to  mean,  the  appointi!!!;^  of  persons 
to  the  sacred  ollice  of  tlie  t^ospei  ministry.  Hut  this  sim- 
ple and  perfectly  intelliafible  transaction  has  been  clothed 
with  mystery;  and  is  regarded  by  many  as  a  strange  affniv 
into  which,  as  they  are  not  ecclesiastics,  it  does  not  become 
them  to  enquire. 

Roman  Catholics  make  ordination  one  of  their  seven  Sa- 
craments. They  suppose  that  it  imprints,  when  duty  ad- 
ministered, an  indelible  character;  and  confers,  not  mere- 
ly authority  to  minister  in  holy  thin2;s,  but  a  power  to  j^lvo 
virtue  and  efficacy  to  all  other  sacraments  of  the  church. 
This  opinion  is  utterly  unsuppoi-ted  by  scri])ture,  and  is 
liable  to  tlie  most  flaj^rant  abuses.  If  a  minister  of  tlie  gos- 
pel indeed  possesses  this  powei',  there  is  no  limitation  op 
control  of  his  influence  over  the  peoj)le.  The  sacraments 
according  to  the  judgment  of  the  Konian  Catiioiic  church 
arc  necessary  to  salvation;  and,  in  tlic  opinion  of  a  great 
majority  of  Protestants,  are  important  means  of  attaining 
that  end.  A  priest,  as  he  is  called,  to  accomplish  his  |)ur- 
pose,  refuses  to  administer.  Suppose  a  child  uhoul  to  die. 
The  parent  is  operated  on  by  the  utmost  force  of  par-ntal 
affl^rlion.  He  recai'ds  his  cliild  as  just  ri'ady  to  sink  info 
perdition — Nothing  can  prevent  it,  according  to  a  widely 


122  [no.  II.  22 

prevalent  superstition,  but  the  administration  of  baptism 
by  a  duly  authorised  minister.  To  what  terms  may  not 
the  priest  bring  down  his  parishioner,  while  in  this  situa- 
tion? A  thousand  instances  might  be  adduced  to  show  what 
mighty  power  is  possessed  by  a  man,  who  has  persuaded 
the  people  tiiat  he  alone  can  give  efficacy  to  observances 
necessary  for  the  everlasting  welfare  of  themselves  and 
those  titey  best  love.  Who  will  not  acknowledge  the  au- 
thority of  one  who  can  grant  him  absolution,  or  bind  him 
over  to  everlasting  destruction? 

Against  the  grossest  of  these  errors  Protestants  have 
raised  their  voices,  and  contended  with  great  ability. 
Much  was  gained  in  the  cause  of  truth  and  liberty,  wiien 
the  people  were  persuaded  that  priests  were  invested 
with  no  such  power.  Still,  however,  it  is  firmly  believed 
by  many,  that  there  is  some  mysterious  virtue  in  ordina- 
tion, by  which  somethings  which  nobody  is  able  to  define, 
is  communicated  to  him  who,  as  the  phrase  is,  has  been  du- 
ly ordiincd.  And  this  opinion  is  even  at  this  day  strange- 
ly prevalent  among  many  classes  of  christians.  Hence  the 
propriety  of  looking  into  this  subject,  of  stripping  off  its 
vesture  of  mystery,  and  setting  it  before  the  people  in  its 
native  simplicity. 

With  this  view  we  ask — When  ordination,  by  whomso- 
ever performed,  is  completed,  w  hat  has  been  conferred? 
Is  the  minister  invested  with  more  knowledge,  wisdom,  or 
piety  than  he  possessed  before?  If  he  was  ignorant,  im- 
prudent, self-sufficient,  worldly-minded,  or  graceless,  is  he 
not  so  still?  Surely  the  contrary  will  not  be  pretended. 
All  experience  shows  that  there  is  no  virtue,  no  mysteri- 
O'lS  charm  in  tlie  imposition  of  hands,  whether  by  one  or 
by  many,  that  communicates  additional  power  to  the  un- 
derstanding, or  implants  new  graces  in  the  soul.  It  would 
be  strange  indeed,  if  a  mere  external  rite  could  supply  the 
place  of  diligent  study,  and  of  careful  culture  of  the  heart; 
and  perhaps  stranger  still,  if  It  could  alter  the  original 


NO.  II.  23]  123 

character  of  the  mind.  If  any  men  do  indeed  possess  pow- 
er to  confer  such  gifts,  they  arc  niucli  to  hiame,  if  ever 
they  siifler  iiisuiruient  ministers  to  pass  from  under  their 
hands,  to  hurles(|ue  preaching  hy  tl»eir  ignorance,  and 
dishonour  religion  hy  their  want  of  zeal  and  piety.  But, 
really,  this  notion  w  hen  closely  inspected  does  not  deserve 
sei'ious  consideration. 

But  perhaps  it  may  he  thought  by  some  that,  although 
no  capacity  of  comnumicating  gifts  of  this  sort,  hclongs  to 
those  who  possess  the  onluiuiii:;  pnxvcr,  yet  that  there  is  a 
ra/i(//7t/ai)pcrtaining  to  tl»e  ministrations  of  men  ordained 
in  a  certain  way,  which  can  no  how  else  he  imparted  to 
to  them.  We  ask — wliat  is  intended  by  validity  here?  Do 
those  wiio  use  the  term  know  exactly  what  they  mean  by 
it?  Is  it,  tiiat  these  ministrations  arc  recognized  by  the 
church  as  authorised  and  proper?  That  department  of  the 
church  in  which  they  are  performed,  doubtless  acknowledges 
them;  but,  it  may  be,  others  do  not.  Protestant  ministra- 
tions universally  are  regarded  as  invalid  by  Papists.  Ma- 
ny Protestants  return  the  compliment.  Some  Protestants, 
again,  deny  the  validity  of  the  administrations  of  other 
Protestants.  All,  however,  maintain,  let  who  may  be 
wrong,  that  they  are  right.  But  it  is  nothing  for  a  man  to 
tell  me  that  he  and  his  party  believe  that  my  ordination  is 
no  ordination,  while  all  my  immediate  ecclesiastical  rela- 
tions acknowledge  my  administrations,  and  multitudes 
come  forward  to  receive  the  ordinances  at  my  hands.  The 
question  returns  then,  what  is  this  validity  which  you  say 
1  want?  Is  it,  that  in  the  judgment  of  the  great  Head  of  the 
church,  my  ordination  is  no  ordination  at  all/  But  how  is 
this  ascertained?  Is  it  so  written  in  the  scripture?  We 
should  be  glad  to  see  the  passage.  It  has  as  yet  esc.ip- 
ed  our  most  diligent  researches.  Besides,  when  wc  look 
to  the  administrations  of  preachers  in  the  different  denom* 
inations,  we  cannot  see  that  there  is  any  peculiar  eflicacy 
belonging  to  those  of  any  one  society,  which  proves  that  it 


124  [no.  II.  34 

alone  constitutes  the  true  church  of  Jesus  Christ.  Episco- 
palians, Presbyterians,  and  indepentloits,  ail  preach,  and 
administer  the  Sacraments  of  Bfaptism  and  the  Lord's  Sup- 
per. Now  the  prearhiuj^  of  all  is  sometimes  fruitless,  and 
sometimes — thanks  be  to  the  God  of  all  grace — it  is  made 
effectual;  the  baptism  adnnnistcrid  by  all  ai>pears,  in  many 
cases,  to  be  unproductive  of  good,  and  in  many  others  it  is 
greatly  blessed — the  Lord's  Supi)er  is  among  all  societies 
received  by  worthy  and  unworthy  communicants;  by  per- 
sons who  discern  not  the  Lord's  body,  and  by  those  who 
feed  on  him  by  faith,  and  are  nourished  up  to  everlasting 
life.  But  to  what  is  this  efficacy,  in  every  case,  to  be  as- 
cribed? Is  it  Jiot  to  the  blessing  of  God  on  the  ministrations 
of  his  servants?  As  there  are,  then,  flourishing  churches  of 
the  Episcopal,  and  Presbyterian,  and  Congregational  or- 
der— as  thousands  in  these  societies  are  enlightened,  and 
sanctified,  and  visited  with  tiie  consolations  of  the  Holy 
Spirit;  are  zealous  for  the  gloi'y  of  God,  and  active  in  pro- 
moting the  interest  of  the  Redeemer's  kingdom,  who  will 
dare  to  say  that  in  the  judgment  of  the  Head  of  the  church, 
that  is  of  him  wlio  thus  accepts  these  services,  their  orders 
are  invalid,  and  theirministrationSjMulI  and  void?  For  our- 
selves we  could  not  venture  such  a  declaration.  And  in- 
deed the  harvest  is  so  great  and  the  labouicrs  are  so  few, 
and  the  extension  of  the  gospel  is  so  desiiable,  and  the  sal- 
vation of  souls  so  important,  that  really  we  are  under  no 
temptation  to  wish  it  true.  *•  He  that  is  not  against  us  is  on 
our  part." — And  we  hid  God  speed  to  all  who  labour  in  faith- 
fulness and  love  in  this  cause — To  enquire  whose  ministra- 
tions, among  these  various  denominations,  are  most  ac- 
ceptable to  Gi)d  and  most  useful  to  man,  would  be  in  a  high 
degree,  both  invidious  and  presumptuous.  We  however 
had  rather  have  the  seals  to  our  ministry  which  were  given 
to  ^Bernard  Gilpin,  jlsaac  Watts,  or  :):Samuel  Davies, 
than  to  be  able  to  trace  our  ecclesiastical  genealogy  through 


An  Episcopalian.— t  An  Independent.— ±  A  Presbyterian. 


NO.  II.  25]  125 

bishops,  airlibishops,  cardinals  and  popes,  up  to  St.  Peter 
hiiiisi-lf. 

We  have  no  doubt,  indeed,  but  tliat  there  has  been  a  suc- 
cession of  ministers  in  the  rhuirh,  from  the  days  of  tlie 
apostles  to  the  present  day.  But  nn  hen  any  class  of  chris- 
tians undertakes,  for  the  support  of  their  ixciusive  lej^iti- 
macy,  to  trace  the  line  of  succession,  they  become  ho  per- 
plexed, and  the  subject  is  so  darkened  by  uncert.tinty,  lliat 
really  their  title  on  this  ground  apj)ears  not  worthy  of  dis- 
pute. >Ve  believe  that  not  a  single  minister  now  in  the 
world  cat!  go  from  the  bislioj)  or  presbytery  that  onijiiiied 
liiiu  through  every  age,  naming  fiis  ecclesiastical  |)rogerii- 
tors,  and  adducing  in  every  case  the  evidence  of  their  regu- 
lar ordination,  until  he  reai  lied  an  apostle  at  the  head  of 
the  line.  And  if  this  cannot  be  done,  what  is  tho  value  of 
that  succession  which  has  been  so  much  boasted?  We  are 
assur(«lby  one  who  knew  well  [See  Locke,  IV,  559.  Edit. 
1758,]  that  previous  to  the  Act  of  Uuifoiinity,  there  was 
no  re-ordination  of  foreign  Protestants  in  Knglandj  and 
that  "  several  bishops  were  made  of  such  as  were  never  or- 
dained priests  by  bishops.-*  Now,  for  any  thing  that  can  be 
shown  to  the  contrary,  ihe  archbishop  of  Canterbury  him- 
self, iniglit  in  tracing  his  ecclesiastical  genealogy  find  in- 
stead of  a  bishop  with  his  mitre,  a  plain  presb\ter  with  a 
Genevan  cloak!  In  fact,  the  history  of  the  chui-th  when 
minutely  examined,  puts  down  Iiigh  i)reieusiins,  and  brings 
us  all,  however  aspiring  we  may  be,  to  the  same  humble 
level.  In  this  we  ought  to  rejoice;  for  humility  becomes 
our  profession.  Yea  even  when  we  are  nmst  stjccessful  in 
our  labours,  and  numerous  seals  are  given  to  our  mini'<try, 
we  ought  not  to  be  lifted  up,  but  to  remember  that  ev«>n 
when  Paul  planted  and  Jipollos  watered,  it  was  God  who 
gave  the  increase. 

But  it  may  be  asked,  is  ordination  then  a  mere  crrfmo- 
ny,  without  meaning  and  without  use?     By  no  means:  on 
the  contrary  it  is  an  ordiuiiucc  of  great  importance,   and 
D 


186  [no.  II.  26 

productive  of  the  most  valuable  effects.  How  this  is,  and 
what  is  its  true  nat  ire,  will  appear  we  hope  from  the  fol- 
lowing observations. 

The  great  Head  of  the  church  has  determined  to  employ" 
the  instrumentality  of  truth  in  promoting  the  interests  of 
his  kingdom,  and  carrying  on  the  purposes  of  his  mercy 
in  the  world.  But  truth  to  be  efficacious  must  be  known 
and  received.  It  might  have  been  communicated  immedi- 
ately by  the  God  of  mercy  to  the  understandings  and  hearts 
of  his  creatures;  but  he  has  chosen  a  different  method. 
**  How  shall  they  believe  in  him  of  whom  they  have  not 
heard,  and  how  shall  they  hear  without  a  preacher."  "The 
Spirit  of  God  makeththe  reading.butespei  jally  the  preach- 
ing of  the  woi'd,  an  pffertiial  mean  of  convincing  and  con- 
verting sinners,  and  building  them  up  in  holiness  and  com- 
fort through  faith  unto  salvation."  Now,  as  God  has  ap- 
pointed tliat  the  great  system  of  divine  truth  should  btj  men 
be  taught  and  enforced  on  their  fellow  men,  it  is  obviously 
proper  and  necessary  that  particular  persons  should  be  set 
apart  to  that  office.  And  accordingly  the  apostle  Paul  in- 
forms us  that  God  gave,  "  Some,  apostles;  and  some,  pro- 
phets; and  some,  evangelists;  and  some,  pastors  and  teach- 
ers; for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ." 

It  is  almost  too  obvious  to  remark  that  men  whose  busi- 
ness it  is  to  afford  moral  and  religious  instruction,  ought 
to  be  qualified  for  their  office,  or,  in  scriptural  language, 
ought  to  be  apt  to  teach.  When  our  Lord  sent  out  the  first 
preachers,  he  sent  them  with  qualifications  perfectly  adapt- 
ed to  tijeir  einployment.  They  underwent  a  previous  pre- 
paration. And  we  are  warranted  in  requiring  that  they 
who  aspire  to  the  sacred  office,  should  put  themselves  under 
training  for  their  work;  and  on  trial,  that  it  may  he  ascer- 
tained, as  far  as  man  can  ascertain,  whether  they  are  able 
rightly  to  divide  the  word  of  truth,  and  are  workmen  tliat 
»eed  not  be  ashamed.  And  wehereremarkthatpreparation 


NO.  II.  27]  127 

for  the  ministry  iini»lies  kii()wlc<lc:e  aii<l  love  of  Inillt, 
zeal  Tor  its  propaKation,  a  faculty  of  communicatint;  ideas 
with  precision  iuiil  clrainess,  ability  to  stop  the  mouths  of 
gainsayers,  and  above  all  warm  practical  piety. 

These  things  being;  so,   that  course   of  discipline,    that 
form  of  j^oviM-iiment,  and  that  mannrr  of  ordination,  which 
most  completely  secures  the  raising  up  and  sending  forth 
men  of  active  yet   prudent  zeal,  of  fervent  piety,  of  good 
understanding,  and  of  cultivated  minds,  is  certainly  most 
conformed   t..  the  intention  of  the  Head  of  the  church   in 
the  institution  of  the  gospel  ministry;  as  it  is  best  calculat- 
ed to  promote  the  interests  of  true  religion  in  the  world. 
But  who  shall  direct  the  studies.. judge  of  the  progress,  and 
ascertain  the  fitness  of  candidates  for  the  gospel  ministry? 
The  same  maxims  of  good  sense  and  prudcoGC,  which  apply 
to  other  cases,  ap,)ly  here.     Who  should  judge  of  the  pro- 
gress and  ascertain  the  qualifications  of  a  student  of  law 
or  medicine?  Certai.My,  lawyers  or  physicians-men  deep- 
ly  versed  in  these  branches  of  science  both  in  theory   and 
practice.     In  like  manner,  theologians  are  the  proper  and 
competent  judges  of  the  progress  made  by  a  student  of  the- 
olo-y      U'was  doubtless  because  they  would  in  general  bo 
most  capable  of  judging  correctly  in  this  case,   that  th« 
Head  and  Lawgiver    of  the  church  appointed  them  to  the 
performance  of  this  office.     Ordinati.,n  must  be  performed 
in  some  way.  U  was  performed  by  the  imposition  of  hands 
by  the  primitive  christians.  It  is  the  mode  universally  pur- 
sued, we  believe.     xNot  that  we  think  any  particular  lorm 
essential.  Appointing  to  the  office,  as  archbishop  Cranmer 
«aid,  is  sufficient.     But  it  is  well  to  observe  that  manner  of 
doing  the  thing,  that  was  practised   by  the  apostles      At 
the  same  time,   however,   we  must  take  heed  of  m.staken 
notions  here.     The  apostles  by  laying  hands  on  a  man  had 
power  to  communicate  miracuh.us  gifts-the  Holy  Spirit 
vas  often  tlu.s  given.     But  it  is  not  so  with  ordinary  mm- 
isters  of  the  gospel.  None  have  succeeded  to  this  apostolic 


128  [no.  II.  28 

powpr.  And  in  fact  there  is  no  mystery  here.  To  us 
t!ie  case  seems  to  be  simply  this.  1  he  layiiij;  of  hands  is 
a  public  and  solemn  declaration  by  those  who  perform  the 
ceremony,  that  they  have  subjected  the  candidate  for  the 
ministry  to  such  a  course  of  discipline,  and  put  him  on 
such  trials,  as  have  enabled  them  to  form  a  judgment  con- 
cerniii;':^'  him;  that  accord in.^  to  that  decision,  he  is  quali- 
fied to  give  instruction  in  the  school  of  Jesus  Ciirist;  and 
tliat  he  ought  to  be  recognized  as  a  teacher.  At  the  same 
time  eiigai^i  ig  in  prayer,  and  comuien  ling  the  candidate 
to  tlic  guidance  and  blessing  of  heaven,  they  have  reason 
to  Ju)j)e  that  He,  who  hears  prayer,  will  lend  an  ear  to  the 
voice  of  tiieir  supplications,  and  grant  to  the  preacher  the 
influences  of  his  good  Spirit.  The  candidate  is  thus  in- 
duct'r'd  into  an  office  instituted  by  Jesus  Christ,  is  author- 
ised to  preach  and  administer  the  ordinances  of  the  church, 
and  do  all  things  that  befit  a  minister  of  the  gospel.  No- 
thing has  taken  place  here  but  a  simple  investiture.  The 
man  has  not  been  raised  to  a  new  order:  he  has  only  been 
placed  in  a  new  relation,  and  brought  to  occupy  a  new  of- 
fice. It  is  parallel  to  the  case  of  investing  a  man  with  a 
civil  office.  Now  every  body  understands  this.  A  man 
is  chosen  President  of  the  United  States.  The  constitu- 
tion points  out  the  manner  of  his  inauguration.  As  soon 
as  this  is  performed,  that  person  is  clotiied  with  all  the  au- 
thority wiiich  bel  ngs  to  the  office.  But  it  is  not  the  Chief 
Justice,  who  administers  the  oath,  that  communicates,  in 
some  m^'stiTJous,  undefiuable  manner,  a  new  character  to 
the  man,  and  invests  him  with  new  powers.  It  is  the  con- 
stitution of  the  country,  expressing  as  it  dors  the  sove- 
reign will  of  the  peoj)le,  that  gives  to  the  president  all  his 
power.  So  it  is  the  gospel  of  Jesus  Christ,  expressing  as 
it  does  the  sovereign  will  of  the  Head  of  the  church,  that 
gives  to  the  mitiister  all  his  right  and  authority.  The  instru- 
mentality of  men  Is  used  for  the  purpose  of  training  suita- 
ble persons  for  this  office,  judging  of  their  qualifications, 


NO.  Ti.  29]  129 

declarin.(^  their  fitness,  and  preventing  the  intrusion  of 
the  iji^norant  aiul  wicked  into  the  ministry.  It  there  \h 
any  thine:  more  in  urdiria'ion  than  this,  we  should  hv  i;lad 
to  he  infortniMl  wiial  it  is — and  we  shall  cei'tainly  not  n  liise 
to  learn  from  any  who  are  willing;  to  instrurt  us. 

Here  we  wis  i  it  to  he  distinclly  undtistood,  that  minis- 
ters of  the  gospel  ai*e  the  prisons  to  whom  tlic  oliicr  of  or- 
dination is  rommitt'd,  hy  the  appointment  of  Christ: — not 
beranse  there  is  some  secret  viitdi*,  some  pec  nliar  sacred- 
ness,  or  some  extraordinary  character  commuiiii  ated/ru»i 
the  hands  mposed,  to  Ihc  head  of  the  candidate; — not  hccaiise 
any  thinaj  is  transmitted  in  the  way  of ecchsiaslii  al  j;ropa- 
gation;  hut  hecanse  men,  who  have  hcen  taui;lit,  and  h^ve 
enjoyed  the  henelit  of  exix'ricnre,  arc  the  most  snitalde 
persons  that  can  he  employed  in  an  alFair  of  such  unspi-ak- 
able  importance.  And  in  this  siew  of  the  suhjcct  the  wis- 
dom of  the  appointment  is  comnn  nded  to  us.  >\  e  see  and 
understand  the  adaptation  of  the  means  to  the  end.  All 
is  simple  and  intelligihic.  But  in  the  contrary  s(  heme, 
every  thin.a:  is  dark  and  mysterious;  and  there  is  much  tliat 
contradicts  all  exp<rience.  The  primatc^of  all  England, 
or  the  General  Assemhly  of  the  Kirk  of  {Scotland  might 
la]i  hands  on  some  <*  younger  brother's  >ounger  st»n,"  who 
comes  reekitig  from  the  proHigacy  of  tlie  University  to  en- 
ter cm  a//ri".^  ptiivhased  hy  some  ri(  h  lelalive  or  procur- 
ed by  the  patronage  of  some  noble  lord;  and  might  infuse 
all  that  official  virtue  or  power  could  enable  them  to  c«»m- 
miinicate,  and  yet  this  diibj  authorised  minister  would  he  a 
graceless  re|)!-t)I)ate  still. 

Let  it  not  be  objected  that  hereby  we  let  down  the  dic-ni- 
ty  of  the  sacred  offi<e.  On  the  conti-ary,  we  fix  its  f  har- 
acter  and  support  its  honour,  when  we  strip  it  of  pieten- 
sions  wliich  cannot  lie  supported;  ond  pri|)etuate  it  by 
means,  which  in  their  adaplatioti  fo  (he  onrl  |)ropi)sed,  ap- 
prove themselves  to  the  imder'-tanditir' of  nil.  On»  pijui 
seems  calculated  to  ensure  watchfulness  and  care  in  tho 


130  [no.  II.  30 

officers  of  the  church,  in  regard  to  botli  the  literary  and  re- 
ligious qualilications  of  candidates;  while  that  whicli  we 
oppose  appears  to  us  to  have  an  opposite  tendency.  We 
can  only  train  by  the  most  cliicicnt  discipline  that  we 
( know  how  to  use,  and  examine,  and  then  decide;  w  hile 
those  who  hold  a  contrary  doctrine,  suppose  that  they  can 
transmit  someU'ing  (we  know  not  wjiat)  received  from 
their  predecessors,  wiiich  will  give  validity  to  the  minis- 
trations of  tlie  ordained,  and  make  the  saciametits  a(hnin- 
tercd  by  him  true  sacraments,  which  would  otiierwise  be 
no  sacraments  at  all.  In  truth,  there  can  be  no  necessity 
for  careful  pi'evious  training,  and  frequent  examinations, 
and  numerous  severe  trials,  among  those  who  possess  this 
undefined  power. 

Again,  in  farther  reply  to  the  objection,  we  observe,  that 
we  in  this  country  deny  the  divine  right  of  kings,  yet  we  do^ 
fully  believe  tliat  the  powers  that  be,  are  ordained  of  God. 
We  are  not  in  the  least  degree  disposed  to  withhold  due 
honour  from  t!ie  civil  magistrate,  because  we  maintain  that 
it  is  the  right  and  the  duty  of  the  people  to  look  out  from 
among  themselves  men  of  ability  and  integrity,  to  be  in- 
trusted with  the  management  of  their  affairs.  On  the 
contrary  we  arc  prompt  to  render  respect  to  such  men, 
while  we  cannot  bestow  it  on  those  who  make  assumptions 
which  moi'tal  man  ought  never  to  make,  and  proclaim  that 
they  reign  by  a  right  derived  from  heaven.  Submitting  to 
magistrates,  while  exercising  power  in  the  way  approved 
by  ourselves,  is,  we  arc  persuaded,  as  complete  compliance 
with  the  ordinace  of  God  as  is  renc^ered  by  the  most  loy- 
al subject  of  his  majesty.  The  President  of  the  United 
States  or  the  Governor  of  Virginia  is  just  as  much  a  di- 
vinely appointed  magistrate,  as  legitimate  ruler  of  the  peo- 
ple, as  the  king  of  England  or  Louis  the  desired — And  in- 
deed much  more  so.  Because  while  tlie  latter  claim  a  right, 
which  heaven  has  never  recognized;  tiie  former  rcicive 
atrnst  from  the  people, to  discharge  for  their  benefit.  These 


NO.  IT.  SI]  131 

illiistr;itii)ns,  wliilc  tlicy  serve  to  show  that  Christianity  is 
not  iinfavoiiralilc  in  its  precepts  t(»  human  liberty,  show 
that  the  objection  noticed  by  ns  has  no  weight.  In  fact 
when  tlie  peo[>Ic  see  the  c!ei"!^y  renoiinc  inp;  mysterious 
claims  to  honour,  and  a(h>[)tin;5  the  wisest  iiieusures  t<»  se- 
cure a  succession  of  truly  able,  enlightened,  atid  pious  min- 
isters, then  will  they  he  disposed  to  reheard  the  oflicc  with 
hijjhcst  revcrcrice,  and  tlie  ministerial  character  w  ill  exert 
the  greatest  moral  influence. 

Let  it  be  here  understood  tliat  our  remarks  arc  directed 
a.5ainst  all  hi p;h  jure  diviiin  clainjs,  l)y  whcmisocver  advan- 
ced: and  that  we  can  never  admit  I  he  exclusive  juetensious 
of  any,  w  hcthcp  Episcopalians,  Presbyterians,  or  Conpjrc- 
gationalists,  until  it  shall  be  proved  that  the  labours  of 
those  who  assert  them  arc  alone  blessed  by  the  Head  «)f  the 
church,  ro  ssich  authority  for  these  claims,  we  shall  be 
ready  to  bow  at  all  times.  Indeed  this  would,  at  once  set- 
tle all  disputes.  But  until  this  can  be  pi-oduced;  or  what 
would  be  equivalent,  an  express  declaration  of  scripture; 
we  do  think  that  it  is  the  part  of  prudence  not  to  bring  for- 
ward pretensions  of  this  sort. 

We  have  attempted  to  show  that  the  rationale  of  ordina- 
tion, as  performed  by  those  who  have  themselves  heen  ordain- 
ed, is  the  securing  of  a  succession  of  pious,  zealous,  and  capa- 
hie  teachers  in  the  church  of  Christ.  This  being  indisput- 
ably the  case,  that  particular  society  wlii(  h  adopts  the 
wisest  and  most  efficient  measures  for  this  purpose,  does  In 
this  rcspec  t  most  fully  answer  the  intentiotj  of  our  Lord 
in  instituting  the  gospel  ministry.  We  sliall  not,  here  enter 
on  the  invidious  task  of  comparing  the  diflerent  denomina- 
tions of  christians  among  us,  an«l  endeavouring  to  ascertain 
which  among  them  all  has  adopted  measures  most  mark- 
ed by  wisdom.  This  we  had  rather  leave  to  the  judgment 
of  others.  But  it  will  be  shown,  it  is  hoped,  to  the  satis- 
faction of  every  reader,  that  the  measures  adopted  by  the 
Presbyterian    cliurch    to  secure  a  succession  of  able  ami 


132  [no.  II.  32 

faitliful  ministers  of  the  New  Testament,  are  not  so  defec- 
ti\e  H8  to  vitiate  their  proceedings  and  nullify  their  ordi- 
nation. 

Pievionsly,  however,  it  may  be  remarked  that  a  minis- 
ter of  the  ;i;osj)('l  sustains  two  relations — He  is  a  servant 
of  Clirist,  and  an  officer  in  the  church;  that  is,  he  is  relat- 
ed to  Christ  and  the  church.  And  in  his  appointment  it  is 
necessary  that  respect  shouhl  be  had  to  both  these  relations: 
that  is  he  should  be  admitted  to  office  according  to  the 
principles  established  in  the  New  T*  stament,  so  as  to  make 
him  a  suitable  depository  of  the  truth  revealed  by  Christ 
and  ol  the  interests  of  liis  kin'2:do!n  hereon  earth;  and  also 
an  ;',cc*'|)la!)le  minister  to  the  faithfiil  among  whom  he  is  to 
lalioiir.  The  first  of  these  iinportant  concerns  respects 
ordination;  tlie  second,  installation.  On  this  last  we  may 
have  occasion  to  remark  in  the  sequel.  Our  immediate 
biisini  ss  is  with  ordination.  The  steps  taken  by  the  Pres- 
bjterian  church  in  this  transaction  are  as  follows: 

The  canfiidate  for  the  ministry  is  licensed  to  preach  on 
trial;  and  as  a  preparation  for  this  licensure, 

1.  He  produces  to  the  Preshytery  satisfactory  testimo- 
nials of  his  gQod  moral  character,  atid  of  his  being  a  regu- 
lar member  of  some  particular  church. 

2.  He  is  examined  as  to  his  expiM-imental  acquaintance 
with  religion,  and  the  motives  wliich  influence  him  to  de- 
sire the  sacred  office. 

3.  He  is  ?'en!;i;  (h!  t*  produce  authentic  testimonials  of  his 
having  gone  through  a  I'cguLir  course  of  learning. 

The  '  an  iidate  having  given  satisfaction  on  all  these 
points,  is  then  and  not  h*  fore,  taken  under  the  care  of  the 
Presbytery.     Tiuit  body  proceeds  thus, 

4.  They  try  the  candidate  as  to  his  knowledge  of  the  La- 
tin language,  and  of  tiie  original  languages  in  which  the 
holy  scriptures  were  written. 

5.  They  examine  him  on  the  arts  and  sciences;  on  the- 
ology natural  and  revealed^  and  on  ecclesiastical  history. 


NO.  II.  33]  i33 

6.  And  in  order  to  make  trial  of  his  talents  to  explaia 
and  \  indicate,  and  practically  to  enforce  tlic  doctrines  of 
the  gospel,  the  rreshytery  requires  of  him  an  exegesis,  on 
some  commftn  head  of  divinity;  a  I'rcsbytcrial  exercise;  a 
lecture  or  explication  of  a  portion  of  scripture;  and  a  popu- 
lar sermon,  or  other  similar  exercises,  to  be  performed  at 
se\  eral  successive  sessions,  till  thev  have  obtained  complete 
satisfaction  as  to  his  ri:.TV,  liteu.vtukk,  and  aptness 
to  teach  in  the  churches.  All  of  wliich  will  more  fully  ap> 
pear  from  the  following  extract. 

"The  holy  sf  ri|)tures  lequire  that  some  trial  be  prc»> 
viously  had  of  those  w  ho  are  to  be  ordained  to  the  minis- 
try of  the  gospel,  that  this  sacred  office  may  not  be  dc« 
graded,  by  being  committed  to  weak  or  unworthy  men(«); 
and  that  tbe  churches  may  have  an  opportunity  to  form  a 
better  judgment  respecting  the  talents  of  those  by  whom 
they  are  to  be  instructed  and  governed.  For  this  purpose 
pi'csbyteries  sluill  license  pr-obatinners,  to  jjreach  the  gos- 
pel; that  after  a  competent  trial  of  their  talents,  and  re- 
ceiving from  thecluirches  a  good  rej)ort,  they  may,  in  due 
time,  ordain  them  to  the  pastoral  office  (/»). 

It  is  proper  and  requisite,  that  candidates  applying 
to  the  presbytery  to  be  licensed  to  preach  the  gospel, 
produce  satisfactory  testimojiials  of  their  good  moral 
character,  and  of  their  being  regnlai"  members  of  some 
particular  church.  And  it  is  the  duty  of  the  presbytery, 
for  their  satisfaction  with  regard  to  the  real  piety  of  such 
candidates,  to  examine  them  icspccting  their  experimental 
acquaintance  with  religion,  and  the  motives  which  inllu- 
cnced    them   to  desire   the  sacred   office  (c).      And  it   is 


(rt)  1  Tim.  iii.  6.  Not  a  novice.  2  Tim.  ii.  2.  And  the  thing's  that  thou 
hast  heard  of  me  among  many  witnesses,  the  same  commit  tliou  tofaitli- 
fiil  men  who  sliall  be  able  to  teach  others  also. 

(6)  1  Tim.  iii.  7.     3  John  12. 

(c)  Rom.  ii.  21.  Thou,  therefore,  who  teachest  another,  teaohcst 
thou  not  thyself?  &c.  in  connection  with  letter  (n). 

E 


134  fNO.  II.  34 

reconimendpd.tliattlie  candidate  be  also  reqiiirid  to  produce 
a  dipliumi,  of  butchelor  or  master  of  arts,  from  some  col- 
lege or  university:  or  at  least  authentic  testimonials  of  his 
having  gone  through  a  regular  course  of  learning. 

Because  it  is  highly  reproachful  to  religion,  and  dan- 
gerous to  the  church,  to  intrust  the  holy  ministry  to  weak 
and  ignorant  men  (d),  the  presbytery  shall  try  each 
candidate,  as  to  his  knowledge  of  the  Latin  language; 
and  of  the  original  languages  in  wliich  the  holy  scriptures 
were  written.  They  shall  examine  hiui,  on  the  arts  and 
sciences;  on  theology,  natural  and  revealed;  and  on  eccle- 
siastical history.  And  in  order  to  make  trial  of  his  ta- 
lents to  explain  and  vindicate,  and  practically  to  enforce 
the  doctrines  of  the  gospel,  llie  presbytery  shall  require  of 
him,  an  exegesis  on  some  common  head  of  divinity;  a  pres- 
bytcrial  exercise;  a  lecture  or  explication  of  a  portion  of 
scripture;  and  a  popular  sermon,  or  other  similar  exerci- 
ses, to  beheld,  at  several  successive  sessions,  till  they  shall 
have  obtained  satisfaction,  as  to  his  piety,  literature  and 
aptness  to  teach  in  the  churches  (e). 

That  the  most  effectual  measures  may  be  taken»  to 
guar<l  against  the  admission  of  insulBcient  men  into  the 
sacred  office(/),  it  is  recommended,  that  no  candidate, 
except  in  extraordinary  cases,  be  licensed;  unless,  after 
his  having  completed  the  usual  course  of  academical  stu- 
dies, he  shall  have  studied  divinity  at  least  two  years, 
under  some  a!)|.«roved  divine,  or  professor  of  theology." 
Form  ofGovernment  of  Presbytei'iun  church,  chap  XIII.  sec.  i.  ii.  lii. 

iv.  pp.  363 — 365. 

The  pi'esbytei-y  then  proceeds  to  license  the  candidate 
as  a  probationer  for  the  holy  ministry.  He  is  thus  author- 
ized to  preach,  that  the  people  may  have  an  opportunity 
of  jtidging  of  his  qualifications.     Should  he  preach  so  much 


{(l)  See  letters  (a)  and  (6). 

(t;)  1  Tim.  iii.  2.— Apt  to  teach.     See  also  the  foregoing'  quotationff. 

(J)  See  letter  (a). 


NO.  II.  85]  1S5 

to  tlic  satisfaction  of  any  ron.j^rt'sation,  that  the  people 
elect  him  as  their  pastor,  the  presbytery  is  reciulretl  to 
pio<  etd  thus; 

♦' Trials  for  ordination,  especially  in  a  (liflTi'icjit  pies- 
bytery  from  that  in  wliicji  the  candidate  was  liconst'd, 
shall  consist  of  a  cai-efid  examination  as  to  his  atquuint- 
aiicp  with  exprrinienlal  relii;ion;  as  to  his  kn(»\\  ledge 
of  philosopiiy,  tlicolocjy,  ecclesiastical  history,  the  Greek 
and  Hebrew  languages)  and  such  other  branches  of  learn- 
ing as  to  the  presbytery  may  appear  requisite;  and  as  to 
liis  knowledge  of  the  constitution,  the  rules  and  juincipies 
of  the  government  and  discii)line  of  the  church;  together 
with  such  written  discourse,  or  discourses,  founded  on  the 
word  of  God,  as  to  the  presbyter-y  shall  seem  proper  (ft). 
The  presbytery,  being  fully  satislied  with  his  qualification* 
for  t!ie  sacred  office,  shall  appoint  a  day  for  his  onlination* 
which  ought  to  be,  if  convenient,  in  that  church  of  which 
Jie  is  to  be  tlie  minister.  It  is  also  recommended  that  a 
fast  day  be  observed  in  tlic  congregation  previous  to  the 
day  of  ordination  (c)." 

Form  of  Government,  cliap.  XIV.  sec.  ix.  pa.  371. 
These  measures,  it  is  thought  are  well  calculated  to  se- 
cure, what  has  been  already  stated  to  be  the  great  object 
in  view,  a  succession  of  pious,  well-taiiglit  instructors  in 
the  church  of  our  blessed  Lord.  Far  be  it  from  us,  proud- 
ly to  set  ourselves  in  comparison  witli  others.  But  this  we 
say,  that  if  we  knew  any  better  plan,  any  measures  of  great- 
er efliciency,  they  would  most  certainly  be  adopted.  For 
we  endeavour  to  appreciate  the  importance  of  this  part  of 
our  duty,  to  consider  its  bearing  on  the  welfare  of  the 
church  and  the  great  interests  of  society;  and  would  glad- 
ly receive  instruction  from  all  who  can  afford  it.  In  the 
mean  time,  we  are  persuaded  that  our  brethren  will  do  us 
the  justice  promptly  to  acknowledge,  that  we  have  not  been 


(/))  Seethe  proofs  in  sections  1,  3,  3,  4,  of  chapter  xiii, 
(r)  Acts  xiii.  2,  3. 


ise  [no.  ir.  36 

inattentive  to  the  design  of  our  common  Lord  and  Master 
in  appointing  teachers  in  his  church.  They  will  believe 
that  we  honestly  desire  to  know  and  do  his  will  respecting 
this  great  concern. 

It  has  already  been  seen  by  the  reader  that  the  office  of 
ordination  is  performed,  ami)ng  us,  by  the  Presbijterif.  The 
scriptural  authority  on  wliith  we  ground  our  practice  will 
be  stated  hereafter.     In  this  place,  if  we  may  assume  that 
herein  we  do  not  err,  it  will  he  remarked  that  there  appears 
to  us  a  good  reason  for  the  appointment.     The  question, 
shall  a  man  be  set  apart  to  the  holy  ministry  of  thegosjiel? 
is  one  of  paramount  importance.     Because  it  involves  in- 
terests of  incomprehensible  magnitude,  and  of  eternal  du- 
ration,    ^ow,  when  this  question  is  examined  by  a  num- 
ber of  persons,  and  several  of  them,  as  is  almost  universal- 
ly the  case,  men  of  long  experience  and  much  observation, 
it  seems  fair  to  believe  that  it  will  be  decided  as  wisely  as 
in  any  other  mode  whatever^   except  it  be  by  inspired  men. 
<*  In  the  multitude  of  counsellors  tlieie  is  safety."  Besides, 
there  is   a  responsibility  in  rejecting  a  candidate  for  the 
ministry — His  feelings  may  be  wounded — His  friends  may 
be  alienated.     But   when   this   responsibility   is   divided 
among  numbers,  they  are  under  less  temptation  to  regard 
any  thing  but  the  qualifications  of  the  candidate,   and  the 
interests  of  the  church.     And   farther,   the  idea   of  being 
subjected  to  the  inspection  and  scrutiny  of  a   presbytery, 
that  is  of  a  number  of  men  of  learning,   piety,  and  expe- 
rience, has  an  imposing   influence  on  a  candidate,  and  he 
is  powerfully  excited  to  look  well  to  his  motives,  and    use 
all  his  exertions  to  approve  himself  before  so  many  and 
such  judges.     Circumspection  in  conduct,   and  diligence 
in  study  may  well  be  expected  of  him — There  does  then 
appear  to  be  wisdom   in  that  appointment,  which  makes 
it  the  duty  of  a  number  of  persons  i.  e.  of  a  pres!)ytery  to 
ordain  to  the  work  of  the  gospel  ministry.     This  too  co  in- 
cides  with  what  we  have  before  stated,  as  the  rationale  ot 
•rdi  nation. 


NO.  II.  37]  137 

These  reasonings  are  intended  to  prcpjire  the  way  for  au 
exposition  of  the  scripture  doctrine  on  this  subjet  t.  It  is 
not  pretended  that  any  mere  reusoriiiii^  will  settle  a  ques- 
tion of  this  nature.  But  as  it  is  certain  that  the  appoint- 
ments of  heaven  arc  not  arbitrary,  but  in  the  highest  digree 
Avise,  it  is  pleasant  and  profitable  to  itivestigate  tin*  reason 
of  them,  and  contemplate  the  fitness  and  wisdom  displaced 
in  them. 

We  shall  now  turn  to  the  scriptures,  and  show  that  in 
the  constitution  r)f  the  I'reshytt'i'ian  chui'ch  there  is  such 
conformity  to  the  appointments  of  our  common  Lord,  as 
ought  to  induce  other  branches  of  the  church  to  a(  know- 
ledge us  as  legitimate  members,  and  our  ordination  as  va- 
lid. The  conclusion  will  be  that  they  ougiit  to  receive  uS) 
in  our  church  capacity,  as  brethren. 

SCRIPTDR.VX   ACCOUNT    OF   ORDINATION. 

The  word  ordain^  in  the  sense  of  choosing  or  setting 
apart  to  an  office  occurs  but  seldom  in  the  New  Testament. 
We  limit  our  enquiries  to  this  part  of  the  sacied  volume; 
because  the  manner  of  appointing  officers  in  the  church  dur- 
ing the  old  dispensation  was  different  from  that  which  has 
prevailed  under  tiie  new.  Wc  shall  cite  every  pasage  in 
which  the  term  is  to  be  found. 

Mark  iii.  14.  "  And  he  ordained  twelve  to  be  with  him, 
and  that  ho  might  send  tiiem  out  to  j)reach.'* 

The  original  word  Iierc  is  STtoiYids  (epoiese)  usually  ren- 
dered by  the  Englisli  verh  to  make.  And  a  more  general 
or  indefinite  word  could  scarcely  be  found  in  the  whole 
compass  of  language.  Tliis  passage  then  instead  of  deter- 
mining any  tiling  as  to  the  pai-ticular  mode  of  oidination, 
simply  alliiins  the  fact  that  oui*  Savi<»ur  ajjjjoiiitcd  twelve 
apostles.  How  this  was  done  we  know  not.  Only  we  know 
that  he  kept  tlie^n  in  training  and  under  discipline  ahciut 
three  years,  before  they  were  sent  out  as  duly  qualified  for 
their  sacred  office. 


138  [no.  II.  38 

John  XV.  16.  «  You  liavc  not  chosen  nie,  hut  I  have  cho- 
sen you;  and  ordained  you,  tliat  you  niiglit  go  and  hring 
forth  fruit,  and  that  your  fruit  might  remain." 

In  this  passage  the  word  is  f^yjxa  (etheka).  Its  theme 
signifies,  in  English,  to  place,  and  is  nearly  or  quite  as  un- 
defined as  the  former.  It  also  simply  declares  the  fact 
that  Christ  had  appointed  tiic  twelve  to  go  forth  as  teach- 
ers of  his  religion. 

Acts  i.  21 — 22.  Wherefore  of  these  men  that  have  com- 
panicd  with  us  all  the  time  that  the  Lord  Jesus  went  in  and 
out  among  us,  heginniiig  from  the  ha])tism  of  John,  unto 
that  same  day  that  he  was  taken  up  from  us,  must  one  he 
ordained  to  he  a  witness  with  us  of  his  resurrection. 

In  this  passage  the  original  word  is  yevEcyOdi  (genesthai), 
the  ordinary  meaning  of  which  is,  tobe^  to  exifit,  urn]  thence 
to  be  made.  So  that  this  is  most  the  indeterminate  word  of 
any  yet  used. 

Acts  xiv.  23.  <<x\nd  when  tiiey  had  ordained  them  eld- 
ers in  every  church,  and  had  prayed  with  fasting,  they 
commended  them  to  tiie  Lord,  on  whom  they  helieved." 

The  word  used  here  is  ^eipotoir.c^avTeg  (Cheirotonesan- 
tes.)  Its  signification  is  limited,  and  it  therefore  deserves 
farther  enquiry.  It  occurs  only  twice  in  the  New  Testa- 
ment— in  tiie  passage  before  us,  and  in  2  Cor.  viii.  19. 
«*  And  we  have  sent  with  him  the  hrother,  whose  praise  is 
in  the  gospel  throughout  all  the  churches;  and  not  that 
only,  but  who  was  also  chosen  of  the  churches  to  travel 
with  us  with  this  grace,*'  &c.  Here  it  is  rendered  chosen. 
The  apostle  is  speaking  of  a  contribution  for  the  poor  chris- 
tians inJudea;  he  gives  his  advice  concerning  it;  com- 
mends Titus,  who  carried  his  letter,  to  the  Corinthians; 
and  with  him  mentions  another  brother,  supposed  to  be 
Luke,  who  was  chosen  by  the  churches  to  travel  with  Paul, 
assist  him  in  the  collections  wliich  he  was  making,  and  aid 
in  carrying  them  to  Jerusalem.     In  this  there  is  nothing 


NO.  II,  39]  iSW 

more  than  an  apoiutmcnt  to  a  particular  olTicc;  just  a«? 
thuu.!;h  the  citizens  ol"  Richmond,  Philadclpliia,  or  New- 
York,  should  appoint  some  person  wortliy  of  trust  to  bear 
their  contributiims  to  the  distressed  inliabitants  of  Savan- 
nah. The  word  docs  not  express  the  particular  manner  in 
which  the  ordination,  that  is  the  investiture  withoflico  was 
performed.  Whatever  it  imidies  beyond  the  mere  state- 
ment of  the  fact  will  be  considered  hereafter. 

1  Tim.  ii.  7.  "  Whereunto  1  am  ordnined  a  preacher 
and  an  apostle,  (I  speaU  tlie  truth  in  Christ,  and  lie  not;) 
a  teacher  of  the  Gentiles  in  faitli  and  verity."  The  apostle 
Paul  speaks  thus  of  himself,  lie  uses  the  same  word  that 
John  uses  when  he  records  the  declaration  of  our  Saviour 
before  quoted.  John  xv.  IG;  ered'^v  (etcthen).  "And  wo 
have  before  shown  that  tliis  is  a  very  general  word,  the 
sense  of  which  must  be  determined  by  its  particular  eon- 
nection,  wherever  it  occurs. 

Titus  i.  5.  *'  For  this  cause  loft  I  thee  in  Crete,  that 
thou  shouldest  set  in  order  the  things  that  are  wanting  and 
ordain  elders  in  every  city,  as  I  had  appointed  thee." 

The  Greek  word  here  is,  xaraarY;a-/;g  (katasteses:)  and 
it  is  very  often  used  in  the  sense  of  conslilate,  appoint 
or  ordain  to  an  otHce,  as  in  Luke  xii.  14.  Man  who  made 
me  a  judge  or  a  divider  over  you?  Acts  vii.  10. — And  he 
made  him  a  governor  over  Kgypt  and  all  his  house.  Ver. 
27.  But  he  that  did  his  ncigiibour  wrong  thrust  him  away, 
saying.  Who  made  thee  a  ruler  and  a  juilge  over  us?  Sec 
also  ver.  35.  Ileb.  vii.  28.  For  the  law  maJceth  men  high- 
priests,  which  have  infirmity,  kc.  The  same  verb  also  oc- 
curs lleb.  v.  1.  For  every  high  priest  taken  from  among 
men  is  ordained  for  men  in  things  pertaining  to  God,  *lC. 

These  are  all  the  passages,  if  we  mistake  not,  in  the  New 
Testaujent,  where  the  word  ordain  occurs  iji  the  sense  of 
appointing  to  ollice.  In  the  original  there  are  five  diflcr- 
cnt  words  employed;  of  whi'h,  tliree  are  the  most  general 
terms  that  could  be  used,  and  two  others  are  used  to  express 


140  £no.  it.  40 

the  ordinary  nppointments  to  office  among  men.  Now  it 
does  seem  to  us  that  this  indifference  in  the  use  of  terms 
referring  to  this  suhject,  this  taking  up  of  the  very  first 
that  offers,  favours  the  view  which  we  have  given  of  the 
nature  of  ordination.  If  it  is  that  mysterious  rite  that  ma- 
ny have  supposed  it  to  be,  duly  performed  only  in  one  speci- 
fic manner,  surely  the  sacred  penmen  would  have  used 
some  specific  and  appropriated  term  for  the  expression  of 
this  truth,  and  the  prevention  of  error.  On  the  contrary 
tliey  seem  to  speak  on  the  subject,  just  as  we  do  in  this 
country'  respecting  the  appointing  of  civil  officers,  when  we 
«ay  of  a  man  that  he  is  made,  chosen,  set  up,  appointed,  a 
delegate,  judge,  governor,  congressman,  &c. 

But  the  business  of  ordination,  as  has  been  remarked, 
must  be  performed  in  some  way.  In  the  Presbyterian 
church  it  is  done  as  we  have  seen  by  prayer  and  the  laying 
on  of  the  hands  of  the  presbytery.  We  repeat  this  for  the 
sake  of  reminding  the  reader,  that  the  rationale  of  this 
mode  is  to  secure  the  judgment  and  concurrence  of  several 
persons  in  an  affair  of  so  much  importance.  Another  rea- 
son miglit  be  assigned,  which,  considering  the  disposition 
of  man  in  every  age,  has  great  force;  we  mean  to  prevent 
tlie  accumulation  of  power  in  the  hands  of  individuals.  But 
on  this  we  sliall  not  dwell.  Let  us  look  to  the  scriptures, 
and  see  whether  the  manner  of  appointing  to  office  as  re- 
corded there,  does  not  justify  the  practice  of  the  Presbyte- 
rians. 

The  first  instance  of  this  kind  of  which  any  account  is 
given  after  the  apostles  received  their  commission,  is  the 
a|)pointment  of  the  seven  deacons,  recorded  in  the  sixth 
chapter  of  the  Acts  of  the  Apostles.  >Vc  do  not  adduce 
this  example  because  we  believe  that  these  deacons  were 
preachers  of  the  gospel;  but  for  the  sake  of  showing,  in 
general,  the  manner  of  appointing  to  office,  as  practised  in 
the  days  of  the  apostles — 

"And  in  those  days,  when  the  number  of  the  disciples 
was  multiplied,  there  arose  a  murmuring  of  the  Grecians 


KO.  rr.  41]  141 

against  tlin  Hebrews,  bcraiisc  tlirir  widows  won*  nc.^lccted 
in  tlio  daily  ininistr^tioii.  Titeii  the  twelve  (ailed  tin-  inuU 
titudeot' the  disciples  unto  //tern,  and  said,  It  is  not  reason^ 
that  we  shuiild  leave  the  word  of  God,  and  serve  tables. 
Whcrelorc,  brethren,  look  ye  out  anions;  you  seven  men 
of  iionest  report,  full  of  the  (loly  Ghustand  wisdom,  whum 
we  may  appoint  over  this  business.  But  we  will  give  our- 
selves continually  to  prayer,  and  to  the  ministry  of  the  word. 
And  the  saying  pleased  the  whole  multitude:  and  they 
chose  Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost, 
and  Philip,  and  I'rochorus,  and  Nicanor,  and  Timon,  and 
Parmenas,  and  Nicolas  a  proselyte  of  Antioc  h:  Whom  they 
set  before  the  apostles:  and  when  they  had  prayed,  they 
laid  their  hands  on  them.  And  the  word  of  God  increased; 
and  the  number  of  the  disciples  multiplied  in  Jerusalem 
greatly;  and  a  great  company  of  the  priests  were  obedient 
to  the  faith." — Acts  vi.  i — 7. 

In  this  case  the  brethren  \\Av\ng  looked  out  seven  men  ap- 
proved by  them,  brought  them  to  the  apostles,  and  t/iey  pray- 
ed and  laid  their  hands  on  them.  One  apostle  probabh  presi- 
ded as  chairm.i  nor  moderator,  and  conducted  divine  service; 
but  the  appointment  to  oflice,  after  the  choice  of  the  people 
had  been  made,  was  the  joint  act  of  the  apostles.  «  They 
prayed  and  laid  their  hands  on  them." 

The  next  instance  that  occurs  is  recorded  in 
Acts  xiii.  1 — 3.  Now  there  were  in  the  church  that  was 
at  Antioch  certain  prophets  and  teachers;  as  Barnabas,  and 
Simeon  that  was  railed  Niger,  and  Lucius  of  Gyrene,  and 
Manaen  which  had  been  brought  up  with  Herod  the  tetrarch, 
and  Saul.  And  as  tiny  ministered  to  the  Lord  and  fasted, 
the  Holy  Ghost  said,  separate  me  Barnabas  and  Saul  fop 
the  work  whereunto  I  have  called  them.  And  when  they 
had  fasted  and  prayed,  and  laid  their  hands  on  them,  they 
sent  them  away. 
F 


142  [no.  II.  43 

Some  may  perhaps  suppose,  because  Barnabas  and  Saul 
liad  itt  lore  been  employed  in  preac  hing,  tliat  there  was  no 
ordination  here.  But  it  ought  to  be  understood  that  al- 
though they  had  been  called  immediately  by  God  to  preach 
the  gospel,  they  had  not  been,  as  far  as  appears  from  the 
re'  (»rd,  designated  to  that  offi(  e  by  any  rite  performed  by 
men.  I  hej  preached  only  to  their  own  countrymen.  And 
it  seems  to  have  been  quite  a  common  case,  as  soon  as  any 
one  was  made  to  feel  the  saving  power  of  the  gospel,  and 
know  the  preciousncss  of  Christ  as  a  Saviour,  for  him  to 
pro(  laim  what  he  knew  and  felt  to  his  friends  and  fellow- 
citizens.  Rut  here  was  a  new  case:  two  men  were  to  be 
set  apart  for  a  sperlal  work,  to  be  sent  as  missionaries  to 
the  Gentiles— And  tlieii  it  was  the  pleasure  of  the  Holy 
Spirit,  that  they  should  be  ordained,  or  appointed  tn  their 
office  in  the  way  intended  for  peipetuity  in  the  church. 
Besides,  there  was  at  the  command  of  the  Holy  Spirit,  a 
setting  apart  to  a  particular  work,  there  was  fasting,  there 
was  prayer,  and  the  laying  on  of  hands — and  if  these  do 
not  constitute  ordination,  what  does?  Hammond,  Light- 
foot,  Taylor,  and  many  others  acknowledge  that  here  was 
an  ordination.  But  it  was  performed  by  the  ministers  in 
Antioch,  by  Simeon,  Lucius,  and  Manaen.  As  we  should 
say,  they  cojistituted  the  presbytery  that  officiated  on  this 
occasion.  And  we  think  this  a  strong  case  in  point,  to  jus- 
tify presbyterial  ordination. 

In  Acts  xiv.  23.  It  is  recorded  that  Paul  and  Barnabas, 
returning  to  Lystra,  Iconium,  and  Antioch  in  Pisidia, 
cities  which  they  had  visited  in  their  mission,  ordained 
them  elders  in  every  church,  with  prayer  and  fasting. 
The  office  of  ordination  was  here  performed  by  at  least 
two  ]H'rsoiis.  We  do  not  contend  for  any  specific  number; 
but  for  a  ]t!uralit}.  And  for  this  principle  we  find  sup- 
port in  this  passage. 

1  Tim.  iv.  14     »< Neglect  not   the  gift  that  is    in  thee, 
which  was  given  thee  by  prophecy,  with  the  laying  on  of 


KO.  II.  43]       ^  143 

hands  of  the  prosbytcry."  'J'lius  speaks  tho  npostle  I'aui 
to  liis  son  TiinDtliy,  rorifcsHcdly  too  in  ri'lation  to  Imh  or- 
dination. The  GiTck  woi-d  for  presh7jt  r?/  YlneGGvrepiov 
(Prcshuterion)  orctii'S  in  two  other  passaqos  of  the  New 
Testament.  Luke  xxii.  66.  And  as  soon  as  it  was  day  the 
elders  of  t/ie  praple  (in  (ireck  the  eldership  of  the  people, 
tlie  preshUer})  and  the  (  hief  piiests  and  the  srrihes  eanic 
to,a;ether.  ^c  Acts  xxii.  5.  As  alsi>  (he  hiii^li  pf  iest  doth 
Lear  me  witfiess,  and  all  the  estate  of  tfu- elders,  f^r.  ((irrek, 
the  \Nh(de  |)resl)}  tery,)  In  tlicse  two  plar(s,  it  means  the 
ni  minis  of  the  great  Sanhedrim,  whicli  sat  in  Jernsalern. 
Tliis  was  entirely  a  Jewish  assemhly.  In  tlie  first  cited 
passaj^'e.  it  njeans  the  roI|(\ge  of  prcshyters  in  tlie  clmrr  li, 
whose  oflire  it  was  to  j^over-n  the  churrli,  to  teach,  to  ad- 
minister sacraments,  to  ordain  ixr.  This  is  tlie  usage  of 
the  tei'in  in  the  writings  of  the  fathers,  as  is  alnindantly 
proved  hy  Stiici-i'  in  liis  Tliesaurns  Ecdesiasticus,  and  Uj 
Yitringa  in  his  honk  De  Veteri  Synagoga^  to  whi<h  the 
learned  reader  is  refered  for  evidence.  Tlie  term  presby- 
tery is  used,  because  the  standing  and  regular  officers  in 
the  church  ai-e  most  commonly  in  the  New  Testament  cal- 
led presbyters.  A  presbytery  then  is  a  consistory  or  col- 
lege of  presbyters  held  for  the  ti'ansaction  of  ecclesiasti- 
cal business.  Of  which  business  an  iinjxtrtant  part  was 
the  ordaining  of  ministers  by  the  layiiiii;  on  of  hands.  A 
meeting  of  this  sort  ought  always  to  have  a  chairman,  a 
president,  or  moderator.  And  we  have  reason  to  believe 
that  at  the  ordination  of  Timrithy,  Paul  presided;  because, 
in  his  second  epistle  to  the  evangelist,  he  says,  «  Where- 
fore I  put  thee  in  remembrance  <liat  thou  stir  up  ftie  i^iftof 
G'»d,   which  is  in  thee  hy  the  putting  on  of  my  hands." 

These  two  passages  compared,  seem  to  justify  the  prac- 
tice of  Presbyterians  in  ordaining  by  a  presbytery,  and 
always  appointing  some  person  to  preside  on  the  solemn 
occasion. 

There  is,  we  believe,  no  other  example  of  ordination  re- 
corded in  scripture  to  which  an  appeal  may  be  made.  It  is 


444  fNO.  II.  44j 

true  that  the  subject  is  adverteil  to  several  times  by  Paul 
in  his  epistles  to  Timothy  and  Titus.  The  passages  are 
these.  1  Tim.  v.  22.  «*  Lay  hands  suddenly  on  no  man; 
neither  be  thou  partaker  of  other  men's  sins.  2  Tim.  ii. 
2.  And  the  things  which  thou  hast  heard  from  me  among 
many  witnesses,  the  same  commit  thou  unto  faithful  men, 
who  slialJ  be  able  to  tcarh  others  also.  Tit.  i.  5.  For  this 
cause  I  left  thee  in  Cretf,  that  thou  sliouhlest  set  in  order 
the  things  that  are  wanting  and  ordain  elders  in  every  city." 
It  may  be  thought  that  these  words  suppose  the  sole  power 
of  oi'daining  in  the  churches  of  Ephesus  and  Crete  to  be 
in  Timothy  and  Titus;  or  at  any  rate,  that  they  might  or- 
dain without  tiie  assistance* of  others.  We  shall  present 
in  as  few  words  as  possible,  our  view  of  this  subject,  and 
leave  it  to  all  to  form  their  own  opinions.  And  assuredly 
we  shall  quarrel  with  none  who  differ  from  us. 

Tinjotby  and  Titus  then  vi^ere  evangelists.  Now  evange- 
lists were  officers  of  the  church,  «  next  in  order  to  tiie  apos- 
tles, and  were  sent  by  them,  not  to  settle  any  when-,  but 
to  travel  through  the  infant  churches  of  the  christian  name, 
and  ordain  ordinary  officers,  and  finish  what  the  apostles 
had  begun.  Of  this  kind  were  Philip  the  deacon,  Timothy, 
Titus,  Mark,  Silas,  &r.  See  A(  ts  xxi.  8."  Tliey  were  a 
sort  of  deputies  of  the  apostles,  and  acted  for  them  in  the 
places  to  which  they  were  sent.  Of  course,  they  would 
preside  in  all  ecclesiastical  meetings  in  the  churches 
where  they  officiated.  The  apostles,  theiefore,  would  ad- 
dress theii-  letters  and  give  directions  respecting  all  that 
was  to  be  done,  and  the  manner  of  doing  it,  to  them.  In 
the  same  manner  tliat  now  a  communication  made  to  a 
presbytery,  would  be  addressed  to  their  moderator;  or  a  let- 
ter to  a  committee,  would  be  a(ldress(  d  to  their  chairman. 
It  is  not  denied,  indeed,  that,  as  evangelists  were  extraordi- 
nary officers,  they  hud  extraordinary  poweis.  But,  as  in  all 
the  instances  of  oidination  expressly  mentioned  in  scrip- 
ture we  see  a  plurality  of  persons  employed,   it    appears 


NO.  II.  45]  145 

higlily  probable  that  wben  Timothy,  tor  example,  enp:aKt'U 
in  the  solemn  work,  he  would  see  to  it  that  thi-  tustoinuiy 
ni«'thoiI  shoufd  he  obs«'ive(l;  and  as  he  was  ordained  by  the 
layini;  on  of  the  hands  of  t!ie  presbytery,  so  it  should  be 
in  ordinations  wh.re  he  was  to  preside.  This  is  our  view 
of  the  subject— let  the  reader  Judp;e.  But  h()\ve\er  tlds 
may  be,  it  does  seem  to  us  that  scriptural  example  so  sup- 
ports the  manner  ofordainini^  observed  by  I'resbytenans, 
that  our  brethren  of  all  denominations  ou^lit  to  acknow- 
led]i:;e  it  as  valid,  and  us  ;is  true  members  and  ministers  of 
the  church  of  Jesus  Christ. 

If  nothing  has  escaped  our  attention,  we  have  now  pro- 
duced every  passage  of  the  New  Testament  wliich    has   a 
bearing  on  the  jua/uuT  of  ordination.     Our  readers,    who 
have  never  before  attended   to  the  subject,    but  yet  have 
heard  that  it  has  been  the  occasion  of  many  and  obstinate 
controversies,  will  besur|)rised  to  find  that  the  sacred  wri- 
ters say  so  little  about  it,  and  if  we  might  use  the  expres- 
sion without  offence,  seem  to  make  so  little  of  it.     When- 
ever the  subject  occurs,  it  is  taken  up  precisely  as  a  wiiter 
takes  up  a  subject  which  he  knows  to  be  perfectly  simple 
and  intelligible,  and  supposes  to  be  perfectly   understood 
by  his  readers.  The  fact  is  stated  in  very  few  words,  with- 
out caution  or  explanation,  and  the  writer  passes  right  on. 
The  reason  of  this  is,  that  the  manner  of  ordination  in  the 
christian  church  was  ad(»ptcd  from  the  piactice  of  the  Jew- 
ish Synagogue.     And  as  the  Jews,  in  the  times  of  the  apos- 
tles were  dispersed  all  over  the  world,  and  had  their  Syna- 
gogues in  all  countries,  the  subject  could  not  but  be  a  fami- 
liar one.     It  is  therefore  mentioned  by  the  apostles  with- 
out sidicitude,  without  amplification,  without  explanation. 
But  the  case  is   widely    diHerent,  when    they   speak    of 
the  qualifications  of  candidates  for  the  gosjK'l   ministry. 
Then  ihey  express  themselves  in  terms  of  great  caution 
and  ji-reat  earnestness.     Let  the  i-eader  take  the  following 
passages  of  scripture  as  an  illustration  of  this  remark. 


146  [NCf.  11.46 

«This  is  a  true  sayinc;,  if  a  man  desire  the  office  of  a 
bisliop,  he  (lesircth  a  gooil  work.  A  bi.sho[»  then  must  be 
blameless,  the  husband  of  one  wife,  vigil;nit,  sober,  of  good 
beltaviour,  given  to  hospitality,  apt  to  ti  aclr.  Mot  giv- 
en to  wine,  no  stiiker,  not  greedy  of  fiitliy  lucre;  hut  pa- 
tient, not  a  brawler,  n  it  covotuous:  0;ie  thut  ruleth  well 
in  his  own  l^iouse,  having  his  children  in  subjcrtion  with 
all  gravity;  (For  if  a  man  know  not  how  to  rule  his  own 
house,  how  shull  he  tnke  cai'e  of  the  clKirch  of  God?)  Not 
a  no\  ice,  lest  being  lifted  up  witli  pride  he  fall  into  the  con- 
demnation <tf  the  devil.  Moreover  he  must  have  a  good 
report  of  tlu'tn  which  ai"e  witliout;  lest  he  fall  into  reproach, 
and  the  snare  of  the  dtnil.  Likewise  m'ist  the  deacons  be 
grave,  not  double  tonguod,  not  glvcti  to  murjj  wine,  not 
greedy  of  IJlthy  lucre;  Holding  the  mystery  of  the  faith  in 
a  pure  conscience.  And  let  these  also  first  be  proved;  then 
let  them  use  the  office  of  a  deacon,  bein s;fu7iiid  blameless. 
Even  so  must  their  wives  be  grave,  not  slanderers,  sober, 
faithful  in  ail  things.  Let  the  deacons  be  the  husbands  of 
ojie  wife,  ruling  their  children  and  their  own  houses  well. 
For  they  that  have  used  the  office  of  a  deacon  well,  pur- 
chase to  themselves  a  good  degree,  and  great  boldness  in 
the  faith  which  is  in  Christ  Jesus." — 1  Tim.  iii.  1 — 13. 

"  Let  the  elders  that  rule  well  be  counted  worthy  of  dou- 
ble honour,  especially  they  who  labour  in  the  word  and 
doctrine.  Lay  hands  suddenly  on  no  man,  neitiier  be  par- 
taker of  other  men's  sins;  keep  thyself  pure." — 1  Tim. 
V.  17  <Sc  22. 

«  And  the  things  that  thou  hast  heard  of  me  among 
many  witnesses,  the  same  commit  thou  to  faithful  men, 
who  shall  be  able  to  teach  others  also.  And  the  sei'vant  of 
the  Lord  must  not  strive;  but  he  gentle  unto  all  men,  apt 
to  teach,  patient.  In  meekness  instructing  those  that  op- 
pose themselves;  if  God  peradventure  will  give  them  re- 
pentance to  the  acknowledging  of  the  truth." — 2  Tim.  ii. 
a  k  24,  25. 


NO.  II. 47]  in 

«  Viiv  this  cause  left  I  thee  in  Croto,  that  thou  shoultlest 
set  ill  order  the  thin.^-s  that  are  wanting,  andonlain  elders 
in  every  city,  as  1  had  appointed  thee:   Ifany  be  bhnncless, 
the  hiisbund  of  one  wile,  having  faithful  children,   not  ac- 
cused of  riot,  or  unruly,    For  a  bishop  nuist  be  blameless, 
as  the  steward  of  (Jod;  not  self  willed,    not  soon  angry, 
not  given  to  wine,   no  striker,    not  given  to   filthy  lu(  re; 
But  a  lover  of  hospitality,  a  lover  of  good  men.  s..ber,  just, 
holy,  temperate;  Holding  fast  the  faithful  word,  as  he  hatli 
beiMi  ta.ight,    that  he  may   be  able  by  sound  doctrine  both 
to  exhort  and  to  onviiire  the  gainsayers."— Tit.  i.  5—9. 
These  are  the  matters,  which,   in  liic  judgment  of  the 
apostle  Paul,  arc  of  primary  importance.     As  to  the  man- 
ner of  ordination,   they  lay  no  stress   on  it;  but  as  to  the 
qualifications  of  ministers,  they  give  '•  line  upon  line,  pre- 
cept on  precept.*'     And  it  deserves  notii  c.  that  tliey  re- 
gard as  important  both  moral  and  intellectual  endowments— 
A  man  must  he  patient,  faithful,  meek,  humble,  godly.   Ue 
must  also  be  apt  to  teach;  he  must  be  able  to  teach;  he  must 
stop  the  mouths  of  gainsayers,  and  vain  talkers;  he  must 
Tindicate  the  truth  as  it  is  in  Jesus. 

Tliis  is  the  reason  why  we  said,  and  lot  the  reader  judge 
whetlier  the  scripture  does  not  bear  us  out  in  saying,  that 
the  rationale  of  ordination  is  the  securing  a  succession  of 
truly  pious  and  enlightened  men  in  the  ministry  of  the  gos- 
pel;'and  that  the  particular  church  which  adopts  tiie  most 
efficient  measures  to  accomplish  this  important  object,  most 
exactly  conforms  to  the  intention  of  tlie  great  Head  of  th« 
church  in  instituting  the  gospel  ministry. 

And  here  wc  cannot  but  express  our  pleasure  in  observ- 
ing, that  the  various  deiu)minations  of  christians  in  this 
country  arc  adopting  measures  to  attain  tliis  gj-eat  end.. 
We  refer  to  the  Tiicological  Seminaries  which  are  esta- 
blished, or  are  attempted  to  be  establislied  among  them. 
Wc  pray  for  God's  blessing  on  them.  And  it  would  be  to 
us  a  goodly  sigiit,   to  see  diiVorcnt  diristians  aiding  each 


148  [no.  II.  48 

•tber  in  this  important  undertaking.  We  all  want  schools, 
in  which  a  thorough  theological  education  may  be  obtain- 
ed. And  in  which  anticnt  learning  as  well  as  modern 
science  shall  be  fully  cultivated.  Cnless  new  and  more 
vigorous  efforts  are  made  by  christians  of  the  present  day, 
the  rising  generation  of  preacliers  will  encounter  an  ene- 
my, for  whose  assaults  they  will  not  be  prepared.  For 
Socinianism  will  go  forth  supported  by  the  best  learning 
that  tills  country  can  afford;  and  sad  will  be  the  havock 
made  in  many  of  the  ranks  of  ortliodoxy.  Let  us  unite, 
and  afford  to  each  other  all  the  aid  that  we  can.  We  do 
not  mean  a  union  of  churches;  but  of  efforts,  of  counsels, 
of  prayers,  of  resources. 

On  all  that  call  on  the  name  of  the  Lord  Jesus,  both 
their  loiuj  and  ours,  let  grace,  mercy,  and  peace  be  multi- 
plied ! 


PART  II. 

ex   THE    SCRTPTURAl    TITLES    OP    THOSE    WHO   POSSESS 
THE    ORDAINING    POWER. 

The  view  which  has  been  given  of  ordination  as  it  is  re- 
presented in  scripture,  and  as  it  is  practised  by  Presbyte- 
rians ought,  we  think,  to  convince  the  reader  that  there  is 
a  conformity  between  the  representation  and  the  practice. 
We  know  well,  however,  the  influence  of  names  and  of  ear- 
ly associations  connected  with  names.  Some,  for  instance, 
whenever  they  hear  of  an  ordination,  think  of  a  presbytery  f 
by  whom  the  rite  is  performed.  And  it  never  enters  their 
mind  that  the  office  is  or  can  be  performed  in  any  other 
manner.     ^Yhile  ethers,  on  a  sirailrr  occasion,  think  just 


so.  ir,  492  14*J 

tlie  same  ut'a  bishop.  Tliis  being  the  case,  it  seems  iiece«- 
sai-y  tu  louk.  back  tu  the  primitive  constitution  of  the  church, 
and  see  liow  tliis  uftair  was  maiiiigeil  in  aiitieiit  times.  Our 
object  in  this,  let  it  be  uiulerstiXid,  is  tu  show  that  tiiegeno 
erai  principles  laid  down  by  the  apostles  have  been  so  ap- 
plied by  the  Presbyterians  that  other  denominations  ought 
to  acknowledge  them  as  regulai'.  It  is  very  far  from  oni* 
purpose  to  attack  others,  however  they  may  diffir  from 
us.  They  arc  our  brethren  in  Clirist,  and  as  such  we  love 
them.  We  would  even  treat  what  we  think  their  piejudi- 
ces  witii  respect,  knowing,  as  we  do,  the  influence  of  edu- 
cation and  early  associations.  But  we  should  love  them, 
and  they  would  love  us  more,  if  they  could  be  persuaded 
that  we  all  do  in  fact  belong  to  the  same  body,  that  we  are 
all  members  of  the  one  undivided  and  indivisible  church  of 
the  Lord  Jesus.  It  is  to  this  object  that  we  are  directing 
our  efforts;  and  while  thus  engaged,  we  can  heartily  offer 
up  the  following  petitions,  "  O  God,  the  creator  and  pre- 
server of  all  mankind,  we  humbly  beseech  thee  for  all  sorts 
and  conditions  of  men,  that  thou  wouldest  be  jileascd  to 
make  thy  ways  known  unto  tinem;  thy  saving  healtli  unto 
all  nations.  J\Iore  especially  we  pray  for  the  good  estate  of 
the  Catholic  church;  that  it  may  he  so  guided  and  governed  hy 
thy  good  Spirit,,  that  all  who  profess  and  call  themselves  chris- 
tians* may  be  led  into  the  way  of  truth,  and  hold  the  faith  in 
unify  of  spirit,  in  the  bond  of  peace,  and  in  righteousness  of 
life." 

Before  entering  on  the  examination  of  scripture  which 
we  have  proposed,  it  may  be  well  to  give  an  extract  from 
the  constitution  of  the  Presbyterian  clmrch. 

»*The  pastoral  oflice  is  the  first,  in  tho  church,  both  fof 
dignity  and  usefulness.  The  person  whoflls  this  office,  hath, 
in  scripture,  obtained  different  names  expressive  of  his 
various  duties.  As  he  has  the  oversii^ht  of  the  flock  of 
Christ,  he  is  termed  bishop.  As  lie  feeds  them  with  spiri- 
tual food,  he  is  termed  pastor.  As  he  serves  Christ  in  h}e 
G 


150  [no.  II.  50 

t'burrh,  he  is  termed  minister.  As  it  is  his  duty  to  be  grave 
and  prudent,  and  an  example  of  the  flock,  and  to  govern 
well  in  the  house  and  kingdom  of  Christ,  he  is  termed  pres- 
byter or  elder.  As  he  is  the  messenger  of  God,  be  is  term- 
ed the  angel  of  the  church.  As  he  is  sent  to  declare  the 
will  of  God  to  sinners,  and  to  beseech  them  to  be  recon- 
cile<l  to  God  through  Christ,  he  is  termed  ambassador. 
And,  as  he  dispenses  the  manifold  grace  of  God,  and  the 
ordinances  instituted  by  Ciirist,  he  is  termed  steward  of 
the  mysteries  of  God." — Form  of  Goxiernment,  chap.  111. 

This  passage  presents  the  subject  in  terms  so  clear  and 
explicit,  that  we  have  only  to  look  into  the  scripture  for  the 
evidence  by  which  this  part  of  our  polity  is  warranted. 
The  general  proposition  laid  down  in  the  chapter  quoted 
is,  That  lie  who  fills  that  office  which  is  first  in  the  church 
for  4iignity  and  usefulness,  has  obtained  different  names 
expressive  of  his  various  duties.  This  is  amplified  and  il- 
lustrated by  the  following  particulars. 

1.  As  he  has  the  oversight  of  the  flock  of  Christ,  be  is 
termed  bishop.  This  appears  from  the  following  passages 
of  scripture. 

Acts  XX.  28.  "Take  heed  therefore  unto  yourselves,  and 
to  all  the  flock  over  the  which  the  Holy  Ghost  hath  made 
you  overseers  (bishops,  enifyxoTtag)  to  feed  the  church  of 
God,  which  he  hath  purchased  with  his  own  blood,  Phil, 
i.  1.  Paul  and  Timotheus,  the  servants  of  Jesus  Christ, 
to  all  the  saints  in  Christ  Jesus  which  are  at  Philippl, 
with  the  bishops  and  deacons.  1  Pet.  v.  2.  Feed  the  flock 
of  God  which  is  among  you,  taking  the  oversight  thereof 
(acting  as  bishops  thereof,  smaxoiUiVteg  episcopountes) 
not  by  constraint,  but  willingly"  &c. 

2.  As  he  feeds  them  with  spiritual  food,  he  is  termed 
pastor. 

Tl>is  is  according  to  a  prediction  of  Jeremiah  iii.  15. 
**  And  Iwill  give  you  pastors  according  to  mine  heart,  which 
shall  feed  you  with  knowledge  and  understanding.    Eph. 


NO.  If.  51]  151 

iv.  U.  And  he  cjavo some,  pastors  and  toachcrs;  for 

tlic  pprfecting  oC  the  saints,"  kc In  conformity  to  this, 

ministers  are  frequently  exhorted  in  scripture  to  feed  the 
flock  of  God.  See  the  passages  before  quoted  Acts  xx.  28. 
1  P.«t.  V.  2.  . 

3.  As  he  serves  Christ  in  his  church,  he  is  termed  min- 
ister. 

1  Cor.  iv.  1.  "Let  a  man  so  account  of  us,  as  of  the  min- 
isters of  Christ,  and  stewards  oftlic  mysteries  of  God.  2. 
Cor.  iii.  6.  Who  also  hath  made  us  able  ministers  of  the 
New  Testament.  1.  Cor.  iii.  5.  Who  then  is  Paul,  and  who 
is  Apollos,  but  mimsters  by  whom  ye  believed,  even  aa 
the  Lord  j^ave  to  every  man.'* 

4.  As  it  is  his  duty  to  be  !2;rave  and  prudent,  and  an  ex- 
ample of  the  flock,  an(tto  govern  well  in  the  liousc  ami 
kingdom  of  Christ,  he  is  termed  presbyter  or  elder. 

1  Pet.  V.  1,  2.  "The elders  which  are  among  you,  I  ex- 
)jort  who  am  also  an  elder,  and  a  witness  of  the  sufferings 
of  Christ,  and  also  a  partaker  of  tlic  glory  that  shall  be 
revealed;  feed  the  flock  of  God  wliich  is  among  you,  &c. 
Tit.  i.  5.  For  this  cause  left  1  thee  in  Crete,  that  thou 
shouldest  set  in  order  the  things  that  are  wanting,  and  or- 
dain elders  in  every  city,*'  &c.  Sec  also,  1  Tim,  v.  17,  19. 
and  many  other  passages. 

5.  As  he  is  the  messenger  of  God,  he  is  termed  the  angel 
of  thecljurch. 

Rev.  ii.  1.  "  Unto  the  angel  of  the  church  of  Ephesus  write, 
these  things  &c,  ver.  8.  And  unto  the  angel  of  the  church 
in  Smyrna  kc,  ver.  12.  And  to  tlie  angel  of  the  church  in 
Pergamos"  cScc.  See  the  addresses  to  the  seven  churches, 
and  comp.  Rev.  i.  20. 

6.  As  he  is  sent  to  declare  thcwillof  Godtosinncrs,  and 
to  beseech  them  to  be  reconciled  to  (iod  through  Christ, 
he  is  termed  ambassador. 

2.  Cor.  V.  20.  "Now  thenweaream&rtS.sf/Jor.s  for  Christ, 
as  though  God  did  beseech  you  by  u*?:  we  pray  you   in 


152  [no.  11.52 

Christ's  stead,  be  ye  reconciled  to  God.    Eph.  ri.  19,  20. 

That  I  may  open  my  mouth  boldly,  to  make  known   the 

mystery  of  the  gospel,  for  which  1  am  an  ambassador  in 

bonds;   that   therein  I  may  speak  boldly,   as  1  ought  to 
speak. 

7.  As  he  dispenses  the  manifold  grace  of  God,   and  the 

ordinances  instituted  by  Christ,   he  is  termed  steward  of 

the  mysteries  of  God. 

Lukexii.42.  «  Who  then  is  that  faithful  and  wise  steward, 
whom  his  Lord  shall  make  ruler  over  his  household,  to 
give  them  their  portion  of  meat  in  due  season?  1  Cor.  iv. 
1,  £.  Let  a  man  so  account  of  us,  as  of  the  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God.  Moreover, 
it  is  require;!  in  stewards,  that  a  man  be  found  faithful." 

JSow  it  will  not  be  pretended  that  all  these  words  express 
different  permanent  offices  in  the  church;  that  is  that  there 
is  one  office  of  bishops,  another  o^ pastors,  a  third  of  mmis- 
ters,  a  fourth  (t^ presbyters,  a  fifth  o{ angels,  a  sixth  of  am- 
hassadors,  and  a  seventh  of  stewards.  But  the  true  account 
of  this  matter  is  given  in  the  quotation  made  above — name- 
ly, these  various  terms  express  the  various  duties  of  one 
and  the  same  offirer.  In  this,  if  we  mistake  not,  our  bre- 
threti  will  agree  with  us,  with  one  exception.  The  bishop 
is  supposed  to  be  an  «»ffice.r  of  a  distinct  and  superior  order 
in  the  church.  And  the  power  of  ordaining  is  thought  to 
be  exclusively  in  him.  This  makes  it  necessary  that  we 
should  enquire  a  little  more  particularly  into  the  reasons 
•why  the  Presbyterians  hold  the  sentiments  stated  above. 
But  here  we  remark,  that  we  are  entirely  willing  that  our 
brethren  should  manage  their  affairs  in  their  own  way.  If 
tliey  think  that  it  is  expedient  to  acknowledge  a  superior 
order  distinct  from  presbyters,  we  have  no  objection.  All 
that  we  aim  at  is  to  show^  that  the  order  of  the  Presbyte- 
rians on  this  subject  is  consistent  with  scripture,  and  for 
this  reason  we  proceed  to  enquire  into  the 


vo.  ir.  53]  15S 

OFFICE   or  A    SCRIPTURAL    BISHOP. 

The  Greek  word  rendered  bishop  (EnuJxoTio^,  episkopos) 
is  used  in  tlie  Septuagiiit  as  the  .t^ciural  title  of  all  those 
who  sustain  the  management  of  any  business;  so  that  the 
prefect  or  principal  person  to  whose  care  the  administra- 
tion of  any  affair  is  committed,  is  called  a  bishop.  Ex- 
amples are  numerous.  The  reader  who  understands  Greek, 
and  has  a  copy  of  the  Septuagint  may  consult  the  follow- 
ing  passages.  Num.  xxxi.  14.  Judgos  ix.  28.  2  Chron. 
xxxiv.  12,  17.  Nehem.  xi.  9.  14.  The  word  is  used  with 
the  same  latitude  by  the  profane  Greek  writers.  J'hus, 
those  who  presided  in  the  public  games,  were  called  bish- 
ops; generalsof  armies,  were  so  called;  persons  sent,  eve- 
ry year,  by  the  Athenians  into  their  colonies  to  insjiect 
their  affairs,  were  thus  denominated.  The  word  is  deriv- 
ed from  sTtKJxoTiECi  episkopeo  to  inspect;  and  might  be  ren- 
dered inspector  or  overseer.  Hence  its  a|)plication,  in  the 
New  Testament.  It  is  there  used  to  signify  the  princip.il 
officer  in  a  christian  church;  or  as  we  express  it,  the 
pastor  of  a  congregation.  That  this  is  its  use  in  the 
New  Testament,  appears  from  the  following  passages. 

Acts  XX.  28.  "Take  heed  therefore  to  yourselves,  and  to 
all  the  flock,  over  which  the  Holy  Ghost  hath  made  you 
orerseerSf  (bishops,  emaxoTwg)  to  feed  the  church  of  God, 
which  he  hath  purchased  with  his  own  blood."  This  is  the 
first  time  of  using  the  word  bishop  in  the  New  Testa- 
ment. In  a  former  part  of  this  chapter  we  read  that  Paul, 
hastening  to  Jerusalem,  arrived  at  iNIiletus,  and  sent  to 
Ephesus  for  the  presbyters  of  tlic  church.  On  their  arrival 
he  addresses  them  in  a  most  solemn  and  affectionate  exhor- 
tation, a  part  of  which  has  been  quoted  above.  It  is  ob- 
vious to  remark  here,  that  the  same  persons  wlio  in  one 
place  are  called  pi-esbyters  or  elders,  arc  in  another  term- 
ed bishops.  This  is  too  plain  to  be  denied;  and  accordingly 
it  has  been  conceded,  that  the  word  bishop  is  used  in  the 


154  [no.  II.  54 

New  Testament  to  designate  tlie  ordinary  pastors  of  a 
church.  But  it  is  said  that  the  dispute  is  not  about  names 
but  things;  that  these  persons  were  not  bishops  in  the  sub- 
sequent use  of  that  term;  and  that  there  was,  and  there 
ought  to  be  a  distinction  of  order  in  the  ministers  of  the 
gospel.  Certainly  we  have  no  disposition  for  logomachy; 
we  never  dispute  about  words.  It  is  granted  then  that 
there  was  a  distinction  between  the  apostles,  and  the  ordi- 
nary and  perniani'iit  pastors  of  the  church.  But  we  deny 
that  the  a])ostlcs  had  any  successors  in  their  apostolical  of- 
fice; that  is  any  successors  as  to  those  particulars  in  which 
this  distinction  consisted.  And  wo  only  ask  our  readers 
to  take  their  bibles,  and  ascertain  for  tliemselves,  what  were 
the  distinguishing  marks  of  the  apostolical  office.  It  will 
then  be  seen  that  they  could  not  possibly  have  successors 
in  this  respect. 

But  let  us  examine  the  words  of  the  apostle  Paul  in  the 
passage  before  us,  "  Take  heed"  saith  hey  **  to  yourselves, 
and  to  all  the  flock  over  the  which  the  Holy  Ghost  hath 
made  you  bishops'* — to  do  what?  Our  translation  has  it, 
*' to  feed  the  church  of  God."  The  Greek  word  here  is 
(TtOLUOLVSLV  poimaincin,)  the  true  import  of  which  is  to  be 
i\s(  ertained.  It  is  derived  from  TtoifXYiv  (poimen)  a  shep- 
herd. Now  we  know  that  it  is  the  office  of  a  shepherd  to 
direct  and  control^  as  well  as  to  feed  his  flock.  When  Paul 
then  exhorts  the  bishops  of  the  church  of  Ephesus  to  act 
the  part  of  shepherds  to  the  church  of  Ephesus,  he  implies 
much  more  than  preaching  and  administration  of  the  sa- 
craments. He  plainly  includes  direction  and  government; 
and  tliis  will  appear  from  the  usage  of  the  word  in  the  sa- 
cred writings. 

Matt.  ii.  6.  "And  thou  Bethlehem,  in  the  land  of  Juda, 
art  not  the  least  among  the  princes  of  Juda:  for  out  of 
thre.  shall  come  a  governor,  that  sliallrnle  my  people  Israel," 
{oarig  TtOLfiavh  tov^xmvim  tov  Icrpari/l  ostis poimanei  ton 
laon  mou  ton  Israel.] 


NO.  II.  55]  155 

This  is  a  prophecy  of  the  Messiah.  It  is  declarative  ol' 
his  office  as  king  of  his  people,  and  the  word  here  has  al- 
ways been  understood  to  imply  the  exercise  of  authority. 

Joljn  xxi.  16.  Feed  luy  sheep.  [Tloifiaivs  ra  7tpo6*aTa 
|ua.     Poimaine  ta  probata  inoti.] 

This  is  a  command  given  hy  our  Saviour  to  tlie  apostle 
Peter.  It  enjoins  tlie  <luty  to  he  performfd  by  the  apostle 
to  the  sheep  of  Thrist's  ftock.  This  may  be  expressed  in 
two  words,  to  feed  and  direct,  or  to  drop  the  figure,  to  in- 
struct and  to  govern.  Now  what  the  Saviour  here  com- 
communds  Peter,  Paul  rommaiids  tlie  presbyters  or  hisii- 
ops  of  tlie  church  of  Ephcsusto  do. 

1  Pet.  V.  1,  9.  "The  elders  that  arc  among  you  I  exhort, 
who  am  also  an  elder,  and  a  witness  of  the  sufferings  of 
Christ,  and  also  a  jjartaker  of  the  glory  that  shall  be  re- 
vealed: feed  the  flock  of  God  that  is  anu)ngyou,  taking  the 
oversight  thereof,  not  by  constraint,  but  willingly,"  &c. 
[riomavars  ro  h'  i\Ldi^  noiiLviov  ra  ©fou,  iniaxorctivreq^ 
he,  Poimanetc  to  en  umin  poimuion  lou  Theou,  cpisko- 
pountes,  *ic. 

This  is  a  remarkable  passage,  and  well  deserves  consid- 
eration. The  address  is  to  the  presbijfers  of  the  church. 
These  arc  universally  believed  to  be  ordinary  ministers; 
and  they  are  exhorted  to  instruct  and  govern  [TTot^aj-erf] 
the  flock;  that  is  Peter  gives  to  tiiem  the  very  same  com- 
mand that  his  master  had  given  to  him.  It  seems  to  be  a 
fair  inference,  then,  that  they  were  to  afi'ord  the  same  in- 
struction, and  exercise  the  same  authority  over  the  parti- 
cular flock  committed  to  their  charge,  that  Peter  was  au- 
thorised to  do  in  the  church  at  large.  But  farther,  in  the 
words  used  hy  the  apostle,  there  follows  the  verb  feed 
[TtoijiavErej  poimanete]  a  participle,  which  according  to  the 
idiom  of  the  Greek,  expresses  the  manner  in  which  thla 
duty  is  to  be  performed:  em<y}co7Wi>re~;  [rpiskopountes]  per- 
forming the  office  of  bishops.     If,  then,  it  is  a  part  of  the 


156  [no.  II.  56 

office  of  a  bishop  to  rule  in  the  church,  the  word  which  we 
are  now  considering  has  thut  signification;  and  b)^  tlie 
same  reasoning  it  appears,  that  those  who  are  here  called 
presbyters  are  invested  with  episcopal  authority  in  the 
churcht's  to  which  they  are  called.  For  what  is  a  bishop 
to  do,  but  act  the  part  of  a  bishop? 

Rev.  ii.  27.  <<  And  he  shall  rM/e(not^mPoimanei)  them 
with  a  rod  of  iron.  Rev.  xii.  5.  And  she  brought  forth  a 
man-child,  who  was  to  rule  [IloLfiaveiv^  all  nations  with  a 
rod  of  iron."  Rev.  xix.  15.  Precisely  the  same  form  of  ex- 
pression. 

This  word  occurs  very  frequently  in  the  Septuagint  in 
the  same  sense,  in  which  it  is  used  in  the  passages  just  ad- 
duced. The  reader,  that  we  may  avoid  as  much  as  pos- 
sible quotations  in  Greek,  is  referred  to  2  Kings  v.  2, 
Micah  vii.  14,  Ps.  ii.  9,  Ezekiel  xxxvii.  23. 

This  usage  is  quite  common  in  the  profane  Greek  wri- 
ters. Indeed  when  applied  to  men  in  office,  and  intended 
to  express  the  exercise  of  official  duty,  it  generally  if  not 
universally  has  this  signification.  The  same  remark  ap- 
plies to  the  substantive  [Tloiiiriv.  Poimen]  usually  render- 
ed shepherd.  Homer  very  frequently  calls  kings  and  gen- 
erals of  armies.  IIoi^vEg  [Poimenes.] 

Apt'ttFTCt  Tf  7toifA£va  Tuaav.    II.  a.  v.  263. 

Dryas  the  king  [shepherd]  of  the  people. 

Authorities  in  very  great  numbers  might  be  adduced 
from  many  of  the  best  Greek  writers  to  the  same  eflfect. 
But  it  is  unnecessary.  When  therefore  the  apostle  calls 
the  presbyters  ot  the  Ephesian  church  bishopSf  and  direct- 
ing them  in  the  exercise  of  their  official  duties,  says  that 
they  must  take  heed  TtocfiouvsLV  tnv  exxhratjOLVf  are  we  not 
warranted  to  assert  that  he  enjoins  it  on  them  to  govern 
as  well  as  to  teach?  Surely  no  one,  who  has  considered  the 
examples  above  cited,  will  deny  it.  But  the  presbyters 
addressed  by  Paul,  were  not  diocesan  bishops — they  were 


NO.  ir.  57]  157 

bishops  of  the  church  of  Ephesus.  They  were  the  ordina- 
ry, standing  olUccrs  of  the  church,  liie  scriptural  bishop, 
tlicn  is  the  pastor  of  a  particular  cliurch. 

Tlie  word  bishop  next  occurs.  IMiil.  i.  1.  "Paul  and  Ti- 
niotheus,  servants  of  Jesus  Christ,  to  all  the  saints  in  Christ 

Jesus  at  Philippi,  with  the  bis/iups  and  dea(  ons." il<*re 

it  seems  obvious  tliat  the  ordinary,  standing  olliiers  in  tho 
churcii,  arc  addressed  by  the  apostle.  These  are  bishops f 
and  deacons.  For  the  office  of  a  scriptural  deacon,  the 
reader  is  referred  to  Acts  ri.  And  as  for  the  bishops  of 
Philippi,  we  are  authorised  in  saying  that  they  were  men 
in  the  same  ofRcp  with  those  mentioned  Acts  xx.  28,  the 
passage  just  considered. 

The  place  in  which  we  next  find  the  word  bishop  is  1 
Tim.  iii.  1,  2.  Here  it  oc<urs  twice.  <*This  is  a  true  say- 
ing, If  a  man  desire  the  office  of  a  bishop,  he  desires  a  good 
work.  A  bishop  then  must  be  blameless,  tlie  husband  uf 
one  wife,  vigilant,  sober,"  Sec — On  this  passage,  two  re- 
marks are  offered.  1.  The  qualifications  of  a  bishop  hero 
described  and  requiied,  are  the  same  with  those  elsewlifro 
required  in  a  presbyter  or  elder.  (Sec  Tit.  i.  7.)  2.  Tho 
apostle  after  saying  what  sort  of  a  man  a  bisliop  must  be, 
goes  on  to  pidnt  out  tl>e  character  of  a  deacon:  No  inter- 
mediate office  is  even  hinted  at.  It  is  just  the  same  case 
with  tiiat.  in  the  salutation  of  the  church-officers  at  Philip- 
pi. In  both,  St.  Paul  s|)eaks  onl,v  of  bishops  and  deacons. 
This  strengtiicns  our  argiitnent,  that  the  scriptural  bishop 
is  the  pastor  f)f  a  particular  church. 

The  word  bishop  next  occurs.  Tit.  i.  5 — 7.  "For  this 
cause  left  I  thee  in  Crete,  that  thou  shouldest  set  in  order 
the  things  that  arc  wanting,  and  ordain  eldkks  in  every 
city,  as  I  had  appointed  tlice;  if  any  be  blameless,  the  hus- 
band of  one  wife,  having  faithful  children,  not  accused  of 
riot,  or  unruly:  for  a  iiisiiop  must  be  blameless,  as  the 
steward  of  God,  n'»t  self-willed,  not  soon  angry,  SiC."  !So\y 
it  has  often  been  remarked  that  here,  again,  the  saunj 
H 


158  [no,  ii.  58 

oftlcer  of  the  church  is  in  one  place  called  an  elder,  and  in 
anntlhr  a  bishop.  Otherwise  the  apostle  must  reason  very 
strangely.  Suppose  a  political  writer  should  say,  "Ap- 
point in  every  A'lsU'ict  judges  who  ar«^  blameless,  temperate 
&c.,  because  a  governor  ought  to  be  blameless  &c."  Would 
it  not  be  thought  that,  in  the  latter  part  of  the  sentence, 
he  had  forgotten  the  beginning?  Surely  then  the  scriptural 
bishop  is,  in  the  judgment  of  Paul,  the  same  with  the  pres- 
byter. And,  as  the  apostle  directs  that  these  presbyters 
or  bishops  should  be  ordaint'd  in  every  city,  so  he  lets  us  see 
that  they  are  the  ordinary  pastors  of  the  church.* 

Tfie  word  bishop  is  used  only  once  more  in  the  sacred 
writings;  and  that  is  in  1  Pet.  ii.  £5.  ♦♦For  ye  were  as 
sheep  guing  astray;  but  are  now  returned  to  the  shepherd 
and  bishop  of  souls." Here  our  blessed  Lord  and  Sa- 
viour, Jesus  Christ  is  intended.  Of  course  this  text  does 
not  belong  to  the  subject  now  under  consideration. 

Tims  it  ajjpears  tliat  the  term  bishop  occurs  only  five 
times  in  the  New  Testament,  namely  Acts  xx.  28.  Philip, 
i.  1.  1  Tim.  iii.  2.  Tit.  i.  7.  1  Pet.  ii.  25;  that  in  four  in- 
stances it  means  the  ordinary  pastors  of  the  church;  and 
that  in  two  out  of  these  four,  the  words,  bishop  and  pres- 
byter are  used  synonimousiy.  Let  the  reader  now  recol- 
lect that  our  enquiry  is  into  the  office  o£ a.  scriptural  bishop, 
and  let  him  decide  for  himself.  Or  let  him  read  again  the 
extract  from  the  constitution  of  the  Presbyterian  church, 
on  tliis  subject  and  say  whether  that  part  of  our  polity  is 
not  sustained  by  the  scripture. 

But  now  for  tlie  use  of  all  this — If  any  of  our  brethren 
suppose  that  the  agency  of  a  bishop  is  necessary  to  impart 

*  Christian  churches  were  almost  universally  planted  in  cities  in  the 
beginning  of  Christ's  religion.  And  these  were  for  a  lon,-r  time  the 
strong  holds  of  Christianity.  As  it  gradually  gained  sti'ength,  the  inha- 
bitants of  the  cities,  who  continued  idolatrous,  retired  into  the  country, 
nnd  settled  in  villages — Hence  they  were  called  pagans,  from^a^a7?ws 
one  who  lives  in  a  pa^us  or  village.  We  see  the  reason,  then,  why  the 
apostle  directed  Titus,  "  To  ordain  elders  in  every  city." 


NO.  II.  59]  159 

validiiy  to  ordinalion;  then  our  ordination  ou.e:ht  to  he  jlc- 
knowlcilged  as  scripturally  valid,  because  it  is  ptMlMini- 
ed  by  a  number  of  sucli  bishops  as  we  find  dosnib.d  in  the 
New  Testament.  On  tliese  grounds  then  we  rest  our 
claims— our  ordination  is  administered  by  a  presbytery, 
and  our  presbytery  is  composed  of  such  bishops  as  we  read 
of  in  the  writin.c;s  of  Paul. 

Our  statement  conrernin.e;  the  ofliceofa  scriptural  bish- 
op,  is  confirmed  by  the  writings  of  the  ancients.     As  far 
as  we  have  been  able  to  learn,  the  charge  of  a  bisliop  was, 
in  the  earliest  times,expressed  by  the  Greek  word  TXapoixla, 
parish,  and  not  by  hoix/iaL<;  dioccss.     Thus    we   read   of 
zia^ma  Avriox'^\aq,  the  parish  of  Antioch,   of  the  pam/i 
of  Alexandria  &c.     And  universally,   the  word   signified, 
among  the  Greeks,  the  church  that  lived  in  one  city,  and 
was  under  charge  of  one  bishop.     In  the  epistles  ascribed 
to  Ignatius,   every  passage  that  has  any   bearing  on  this 
subject  shows  that  the  bishop  intended   by  him  was  a  pa- 
rochial  bishop.     Thus  he  frequently  speaks  of  the  bishop 
and  his  charge  being  assembled  in  the  same  place,  of  their 
joining  in  the  same  prayer,  of  their  partaking  of  the  eucha- 
rist  at  the  same  altar,   of  the  people  doing  nothing  in  the 
absence  of  the  bishop— Nay  he  says,  "  That  he  who  docs 
any  thing  without  the  bishop's  privity,   does  the  devil  a 
service,"  so  that  baptism  or  a  love  feast  must  not  be  cele- 
brated without  the  bishop.     Again  he  exhorts  the  bishop 
of  Smyrna  to  be  the  common  guardian  of  the  widows  in  his 
church;  to  assemble  his  congregation  often  together;  to  en- 
quire for  the  absent  liy  name,  and  not  to  overlook  the  men- 
servants  and   maids;  and  many  things  of  tlie  same  kind, 
which  show  that  the  bishop,  as  was  said,  was  a  parochial 
bishop,  or  pastor  of  a  particular  church.     Manv  more  evi- 
deuces  might  be  produced  from  the  earliest  writers  of  the 
church,  to  prove  that  the  office   ««  first  in  point  of  dignity 
and  usefulness,"    was  designated  s<m -times  by  the  word 
bishop,  and  sometimes  by  the  woid  presbyter.     But  the 


160  [no.  it.  60 

authority  of  scripture  is  decisis  e  with  us;  and  as  we  support 
our  practice  by  an  appeal  to  the  scriptures,  we  think  our 
brethren  ought  to  admit  them. 
We  have  now  shown, 

1.  That  the  rationale  of  ordination  is  the  securing  of  a 
succession  of  well  taught*  pious  ministers  of  the  gospel. 

2.  That  this  rite  is  to  be  performed  by  men  in  the  min- 
istry: and  that  because,  in  general,  their  education  and  ex- 
perience render  thorn  the  most  competent  judges  of  the 
qualifications  of  a  candidate. 

3.  That  the  appointments  to  office  mentioned  in  the  scrip, 
tures,  were  made  by  a  plurality  of  persons;  and  a  presby- 
tei'y  is  expressly  said,  in  one  case,  to  have  conferred  that 
gift. 

4.  And  as  the  power  of  ordination  is  supposed  by  some 
to  be  vested  in  the  bishop,  we  have  shown  that  the  scriptu- 
ral bishop,  is  the  pastor  of  a  particular  congregation; 
whence  it  follows,  that  a  number  of  such  bishops  has  be- 
yond all  doubt  the  power  of  ordination. 

To  us  this,  in  all  reason,  seems  sufficient;  yet  it  is  ap- 
prehended that  traditional  opinions  have  so  strong  posses- 
sion of  the  minds  of  many,  that  something  farther  is  neces- 
sary. It  is  believed  that  there  was  originally  established 
a  distinction  of  order  in  the  church;  that  ecclesiastics  of 
the  highest  order  alone  have  the  power  of  ordination;  and 
of  course,  as  Presbyterians  do  not  derive  their  orders  from 
them,  they  are  null. 

That  the  apostles  were  superior  to  all  other  church  offi- 
cers is  readily  admitted.  But  it  is  maintained  that  the 
apostles  has  no  successors  in  their  apostolical  office.  This 
subject  has  been  glanced  at  before.  We  resume  it  here; 
and  use  the  words,  as  we  adopt  the  opinion  of  that  orna- 
ment of  the  church  of  England,  the  late  Ur.  Barrow. 

«»Thc  apostolicjil  office,  as  such,  was  personal  and  tem- 
porary, and  tliercfore  according  to  its  nature  and  design  not 
successive  nor  communicableto  others  in  perpetual  desceuT 
dencc  from  them. 


ve.  11.  61]  161 

It  was,  as  surli,  in  all  rcsjUTrs  extraordinary,  ronfprred 
in  a  special  ni.inner,  desie:iii'd  for  .s|um  iai  |)iir|nises,  dis- 
charged by  special  aids,  indowed  with  special  privilcdgps, 
as  was  nei'dTiil  for  tlie  propaj^ation  of  ciiristianity,  and 
founding  of  ( liiirches. 

To  that  office,  it  was  requisite  that  the  person  should 
have  an  iuwnediatc  designation  and  c  omniission  from  (iod; 
sucii  as  St.  Paul  so  often  doth  insist  ujion  for*  asserting  his 

title  to  the  oflice;  Paul  anaptistle  not  from  men,  or  by  man 

rot  hy  men,  saith  St.  Chrysostom,  this  is  the  property  ofaa 
apostle. 

it  was  requisite  that  an  apostle  should  h*^  able  to  attest 
concerning  our  Lord's  resurrection  or  ascension,  eitliep 
immediately  as  the  twelve,  or  hy  evident  consequence  a» 
St.  Paul.  Tnus  St.  Peter  implied  at  the  choice  of  Matthias, 
JVhereforc  of  those  men  that  have  companied  with  us — vni.st 
one  be  ordained  to  be  a  witness  with  us  of  the  resurnrtioni 
and,  ^im  I  not,  saith  St.  Paul;  an  apostle,  have  I  not  stn.  '  > 
Lord.'*  according  to  that  of  Ananias,  The  God  of  ovrfaln,  f. 
hath  chosen  thee,  that  thou  shouldest  know  his  will,  and  .%-.  >■ 
that  just  one,  and  shouldest  hear  the  voice  of  /jf.>!  mouth;  fo 
thou  shall  bear  witness  unto  all  men  of  what  thou  hast  seen 
and  heard. 

It  was  needful  also  that  an  apostle  should  he  endowed 
with  miraculous  gifts  and  graces,  enahling  him  hoth  reas- 
sure his  authority,  and  to  execute  his  ollice;  whi  rer>re  St. 
Paul  calleth  these  the  marks  of  an  apostlr,  the  whi<li  \\»'ro 
wrought  hy  him  among  tlie  Corinthians  i;i  all  patience  (op 
persevering)  in  signs,  and  wonders,  aiid  mighty  deeds. 

It  was  also  in  St.  Chrysoslooi's  opinion,  proper  to  an 
apostle,  that  he  should  he  able,  according  to  his  discretion, 
in  a  certain  and  conspiriir)us  tnauner  to  impart  spiritu  il 
gifts;  as  St.  Peter  and  St.  John  did  at  SHMiinu;  which  to 
do,  according  to  that  father,  was  the  peculiar  gift  and  pri- 
viledgc  of  tlie  apostles. 


162  [no.  II.  6S 

It  was  also  a  priviledge  of  an  apostle,  by  virtue  of  his 
commission  from  Christ,  to  instruct  ail  nations  in  the  doc- 
trine and  law  of  Christ;  He  had  right  and  warrant  to  ex- 
ercise his  function  every  where;  his  charge  was  universal 
and  indefinite;  the  whole  world  was  his  province,  he  was 
not  affixed  to  any  one  place,  nor  could  be  excluded  from 
any;  he  was  (as  St.  Cyril  calleth  him)  an  (Ecumenical 
judge,  and  an  instructor  of  all  the  sub-celestial  world. 

Apostles  did  also  govern  in  an  absolute  manner,  accord- 
ing to  discretion,  as  being  guided  by  infallible  assistance, 
to  which  they  might  upon  occasion  appeal,  and  affirm,  II 
hath  seemed  good  unto  the  Holy  Chost  and  to  lis.  Whence 
their  writings  have  passed  for  inspired,  and  therefore  ca- 
nonical, or  certain  rules  of  faith  and  practice. 

It  did  belong  to  them  to  found  chur(  lies,  to  constitute 
pastors,  to  settle  orders,  to  correct  offences,  to  perform  all 
such  acts  of  sovereign  spiritual  power,  in  virtue  of  the  same 
divine  assistance,  according  to  the  authority  ri'hich  the  Lord 
had  giren  them  for  edification;  as  we  see  practised  by  St. 
Paul. 

In  fine,  the  apostleship  «  was  (as  St.  Chrysostom  telleth 
us)  a  business  fraught  with  ten  thousand  good  things;  both 
greater  than  all  priviledges  of  grace,  and  comprehensive 
of  them. 

Nowuuch  an  office,  consistingof  so  many  extraordinary 
priviledges  and  miraculous  powers,  which  were  requisite 
for  the  foundation  of  tiie  church,  and  the  diffusion  of  Chris- 
tianity, against  manifold  difficulties  and  disadvantages, 
which  it  then  must  needs  encounter,  was  not  designed  to 
continue  by  derivation;  for  it  containeth  in  it  divers  things, 
which  apparently  were  not  communicated,  and  which  no 
man  without  gross  imposture  and  hypocrisy,  could  chal-* 
lenge  to  himself. 

Neither  did  the  apostles  pretend  to  communicate  it;  they 
did  indeed  appoint  standing  pastors  and  teachers  in  each 
fhurch;  they  did  assume  fellow-labourers   and  assistants 


iro.  II.  63]  163 

in  the  work  of  preaching  and  governance,  but  they  di<!  not 
constitute  apostles,  equal  tr>  tiicmselves  in  autiiority,  pri- 
viletlges,  or  gifts.  For  who  knoweth  not  (saith  St.  Aus- 
tin) that  principate  of  a|)ostleship  to  be  preferred  before 
any  episcopaty?  and  the  bishops  (saith  Uellarmine)  have 
no  part  of  the  true  apostolical  authority." 

[Barrow's  Treatise  of  the  Popes  Supremacy.  Works.  Vol.  I.  pa.  594,  5.J 

We  have  made  so  long  an  extract,  because  it  is  believed 
that  this  state  ment  is  correct,  and  these  arguments  unan- 
swerable. We  quote  from  this  most  eminent  episcopalian, 
because  we  love  to  point  out  instances  in  which  brethren  of 
that  denomination  fully  agree  witli  us.  The  apostles  then 
had  no  successors  in  the  apostolical  olficc.  All  the  perma- 
nent authority  possessed  by  any  officers  of  the  church  was 
transmitted  by  them  (if  there  was  any  transmission  at  all) 
to  the  ordinary  pastors  or  bishops  uf  particular  churches. 
In  them,  tlicn,  the  power  of  ordination  was  vested — And 
now,  a  parochial  bishop  possesses  really  all  the  power  of 
this  sort  that  any  man  has  ever  possessed,  since  the  death 
of  the  apostles. 

We  are  j)ersuaded  that  the  view  which  has  been  given 
by  us  of  ihc  nature  of  ordination  is  correct.  And  we 
are  glad  of  an  opportunity  of  showing  that  wc  are  not 
8i'ig;ilar  in  our  opinion,  by  the  following  extracts  from 
an  able  and  learned  writer,  into  whos>e  work  we  have  been 
looking  since  the  former  part  of  this  essay  was  written. 

It  is  a  mistake  to  suppose  that  "  the  ordainers  give  the 
power  to  the  person  whom  they  ordain — the  power  is  de- 
rived from  Christ,  and  Hows  from  his  charter  that  consti- 
tutes the  office,  and  describes  the  qualifications  of  those  that 
shall  be  admitted  to  discharge  it.  And  the  ordainers  no 
more  give  that  power,  than  the  recorder  gives  the  lord- 
mayor  his  power,  when  he  invests  him  in  his  office,  or  the 
lord-chancellor  gives  any  officer  of  state  his  jjower,  when 
he  sets  his  seal  to  his  patent.  This  plainly  shows  that  th» 
ordainers,   only  for  order's  sake,  recognize  the  authority 


164  [no.  n.  64 

which  the  rhai'ter  of  Christ  conveys  to  the  person  ordained, 
upon  hisbeini^  (jualified  for  the  office,  consenting  to  under- 
take it,  and  being  [by  the  election  of  those  he  is  to  minister 
to,  if  he  take  a  particular  flock  as  his  charge]  called  to  it. — 
Tlie  ordained  person  is,  doubtless,  authorized  and  obliged  to 
all  parts  of  the  ministerial  function.  I  would  gladly  know 
thtn  from  whom  he  derives  that  authority,  and  by  whom 
that  obligation  is  laid  upon  him.  If  he  derive  that  authority 
and  obligation  from  the  charter  of  Christ,  [as  the  Mayor 
of  a  Town  Corporate  derives  his  authority  from  the  royal 
charter]  then  the  ordaincrs  have  no  more  to  do  than  to 
judge  of  his  qualifications;  and  upon  his  consent,  to  give 
him  a  solemn  admission  to  the  exercise  of  the  office  by  fast- 
ing :ind  prayer,  and  imposition  of  hands,  [as  the  Recorder 
invests  the  Mayor.]  If  he  derive  his  authority  and  obliga- 
tion from  tlie  ordainers,  he  is  then  properly  their  minister, 
acts  by  a  commission  derived  from  them;  so  that  'tis  the 
bishop's  letters  of  oi'di nation,  not  the  charter  of  Christ, 
that  give  him  his  authority.  But  can  any  minister  of 
Ciirist  satisfy  himself  with  deriving  his  authority  from  no 
higher  source  than  his  ordainers?" 

To  tills  it  has  been  objected,  "  If  the  ordainers  only  re- 
cognize the  authority,  which  the  (barter  of  Christ  conveys 
to  the  person  ordained,  this  seems  a  full  commission  to 
preach  without  ordination.  And  there  is  no  reason  why 
the  person  should  be  hindrcd  fi'om  putting  his  authority  in 
execution,  because  some  will  he  so  rtlVactory  as  not  to  re- 
cognize it."  It  is  answered,  "  lie  that  hath  all  the  quali- 
fications requisite  by  thechartei*  for  the  ministerial  or  pas- 
toral otiicej  he  whose  qualifications  are  approved  by  other 
pastors,  who  arc  the  most  proper  judges  of  them,  and  [if 
he  be  ordained  to  a  particular  flock]  by  the  people  whom 
he  is  to  take  the  oversight  of;  he  who  voluntarily  devotes 
himself  to  this  sj)ecial  service  of  Christ,  is  by  him  actually 
authorised  and  obliged  to  the  office.  But  he  is,  by  the  same 
charter,  obliged  not  to  enter  on  the  actual  exorcise  of  it. 


NO.  n.  65]  n>5 

witlioiit  tl)e  solemiiihi  u['  public prayrr  nu(\  fasting  to  rcroru- 
mend  his  labours  to  the  blesNiiig  of  (iod,  and  imposition  of 
hands  in  order  to  the  |)nblic  rcroj^nition  of  this  authority 
in  the  faro  of  the.  <  huj(  h;  whenever  this  solemn  iuauj^ura- 
tion  ran  he  had;  and  till  then  he  is  not  a  minister  in  for o 
ecclesjje,  nor  to  bo  received  and  ret^arded  and  obeyed  as 
surh.  'Tis  the  like  case  as  in  Baptism;  he  that  was  an  in- 
fid'l,  hut  be(  omes  a  sincere  convert  to  the  christian  faith, 
18  ill  the  estimate  of  Christ  a  real  member  of  his  church, 
and  has  a  rij^ht  to  the  privileda^es  of  it:  And  his  baptism 
dues  »y)t  ffive,  but  sujipose  that  ri^ht,  and  solemnizes  his 
admission  into  the  chur(  h.  Rut  the  rhurch  is  not  oblij^ed 
to  own  him  as  a  meinlie!-  till  he  is  baptised;  an<l  he  cannot 
I'e.ajiilarly  p:irf;ike  of  its  external  piiviled^^es,  till  he  has  ta- 
ken on  him  this  extejinil  badge  of  his  profession." 

[Boyse  Of  the  Ancient  Episcopacy.  Works,  Vol.  II.  pa.  262—3.] 
This  learned  Mi-it.  r  pursues  the  argument  to  considera- 
ble extent,  and  with  irresistible  force  of  rcasowing;  and 
then  by  a  Ion ;?  citation  shows,  that  herein  he  agrees  with 
learned  Jind  eminent  episcopal  divines.  We  are  happy  to  ' 
find  our  own  ideas  (»n  this  subject,  exjjrcssed  more  fully  and 
forcibly  than  we  are  able  to  ex|)i'ess  them  ourselves.  And 
we  are  persuaded  that  if  our  brethren,  who  differ  from  tis, 
will  consider  that  all  ecclesiastical  power  is  derived,  not 
from  those  who  oi-dain,  hut  from  the  charter  which  Christ 
has  given,  they  will  not  magnify  any  particular  mode  of 
performing  ordination.  In  truth  the  great  question  resr 
pccting  this  siihjert  is,  what  arc  the  measures  best  cahnlat- 
ed  to  I'aise  able  and  faithful  ministers  of  the  New  Testa^ 
ment?  To  this  point  we  wish  the  attention  of  all  societies 
to  be  direct<Ml;  and  the  otdy  I'ivalry  among  them  to  be  in 
training,  by  the  most  cllicient  means,  labourers  in  the  vine, 
yard  of  our  common  L'»rd.  All  have  onr  prayers  and  best 
wishes;  and  they  who  siiccoed  best  shall  have  the  tri^utfi 
of  oi|r  humble  applause. 
I 


166  [no.  II.  66 

Having  thus  shown  the  general  principles  on  which  we 
proceed,  we  shall  in  the  next  place,  speak  in 

PART  III. 

or   THE    PARTICULAR    MANNER    IN    WHICH    A   PERSON    IS 
INVESTED    WITH   THE    OFFICE    OF   PASTOR   OR   BISHOP. 

The  original  word  translated  bishop^  signifies,  as  we 
have  seen,  an  inspector  or  overseer.  Now  it  is  obvious  that 
no  man  can  bean  overseer,  without  persons  v\hom  he  is  to 
oversee.  That  is,  the  very  name  of  bishop  implies,  what  we 
term  the  pastoral  relation.  This  relation  is  instituted  for 
the  edification  of  the  church.  But  a  preacher  must  be  ac- 
ceptable to  the  people,  or  he  never  will  minister  among  them 
for  their  good.  Hence  the  propriety  and  necessity  of  a 
choice  of  spiritual  guides  by  the  people.  This  is  fully  re- 
cognized by  the  Presbyterian  church,  as  will  appear  from 
the  following  extract. 

"  When  any  probationer  or  probationers,  shall  have 
preached  so  much  to  the  satisfaction  of  any  congregation 
as  that  the  people  appear  prepared  to  elect  a  pastor,  the 
session  shall  solicit  the  presence  and  counsel  of  some  neigh- 
bouring minister,  to  assist  tliem  in  conducting  the  election 
contemplated,  unless  highly  inconvenient  on  account  of 
distance:  In  which  case  they  may  proceed  without  such 
assistance. 

On  the  day  appointed,  the  minister,  whose  assistance 
has  been  obtained,  shall  preach  a  sermon,  at  the  usual  sea- 
son for  publick  worship;  and  after  sermon,  he  shall  an- 
nounce to  the  people,  that  he  will  immediately  proceed 
to  take  the  votes  of  the  electors  of  that  congregation, 
for  a  pastor  if  such  be  tiielr  desire;  and  when  this 
desire  shall  be  expressed,  by  a  majority  of  voices,  he 
shall  then  proceed  to  fake  the  votes  for  a  pastor.  In  this 
election  no  person  shall  be  entitled  to  vote,  who  refuses  to 


IfO.  II.  67]  167 

» 
submit  to  the  censures  nl'tlic  church,  rej^nlarly  administer- 
ed; or  who  does  not  contribute  his  just  |)r(>|ii)rtion,  accord- 
iiip^  to  his  own  en{j;a,c:rtuonts,  or  the  lules  of  that  church*  to 
all  its  necessary  cxpences. 

>Vhen  tlie  votes  arc  taken,  if  it  appear  that  a  great  pro- 
portion of  the  people  are  averse  fronj  llie  candidal'-,  who 
has  a  majorily  of  votes,  and  cannot  be  induced  to  C(»ncur 
in  the  call,  the  assistint^  njinister  sliall  endeavour  to  dis- 
sQade  the  congre,c;ation  from  prosecuting  it  further.  But 
if  tlie  people  be  nearly,  or  entirely,  unanimous;  or  if  the 
majority  shall  insist  upon  their  right  to  call  a  minister; 
then  in  that  case,  the  minister  aftei  using  his  utmost  endea- 
Tours  to  ])ersuade  thecotigregation  to  unanimity,  shall  pro- 
cectl  to  draw  a  call  in  due  form,  and  to  have  it  subsi  ribed 
by  the  electors;  ceitifying,  at  the  same  time,  the  nunilter 
and  circumstances  of  those  who  do  not  concur  in  the  (all: 
All  which  proceedings  shall  be  laid  before  the  presbytery, 
together  with  the  call. 

When  a  call  shall  be  presented  to  any  minister  or  candi- 
date it  shall  always  be  viewed  as  a  sufficient  petition  from 
the  people  for  his  instalment.  The  acceptance  of  a  call, 
by  a  minister  or  candidate,  shall  always  be  considered  as  a 
request,  on  his  part,  to  be  installed  at  the  same  time.  And 
when  a  candidate  shall  be  ordained,  in  c<»nsequence  of  a 
call  from  any  congregation,  the  presbytery  shall  always, 
at  the  same  time,  ordain  and  install  him  pastor  of  that  con- 
gregation." 

Form  of  Government,  chap.  xiv.  sec.  i.  iii.  iv.  vi. 
The  right  (d"cln)ice,  from  the  very  nature  of  the  case,  is 
inherent  in  the  peojde.  As  we  have  before  remarked,  it 
seems  necessary  for  their  edification.  The  exercise  of  it 
is  essential  to  the  enjoyinvnt  of  religious  liberty.  And  it 
may  be  reina(  kcd  in  passing,  that  this  important  principle 
of  I'resbyteriaiiisni  has  pioduced  great  efTect  in  the  world. 
This  is  one  reason,  why  this  form  of  Christianity  has  so 
generally  been  odious  in  monarchichal  governments;  and 


168  [U6.  II.  6d 

has  met  witli  such  opposition  from  the  nobility  and  privi" 
leged  orders.  They  never  would  rest  in  Scotland,  until  lay 
patronage  was  introduced;  and  tliis  hrouglit  aliout  the  se- 
cession from  the  national  Kirk;  hy  whirh  she  lost  many  of 
htr  hfest  mcmhers.     But  on  this,  we  siiall  not  dwell. 

It  seems  clear  from  various  jiassai^es  of  scripture,  that 
ih  the  beginning,  the  people  chose  their  own  pastors.  Thus 
they  are  fre(juentiy  charged  to  try  the  spirits — to  beware  oj 
false  propfiels, — to  take  heed  of  what  they  hear.  It  is  admit- 
ted that  this  proves  the  right  of  private  judgment.  And 
it  has  beeii  asked  vvitii  \Vivy  gieat  force  of  reasoning; 
««  Does  not  the  right  ofjudging  in  thirigs  of  religion  ne- 
cessarily imply  not  only  a  nght,  hut  a  duty  also,  of  ai  ting 
Jigfeeably  to  that  judgment;  or  in  other  words  a  rigiit  of 
choice?  For  why  must  a  man  examine?  That  he  may  have, 
perad  venture,  the  guilt  and  mortihcaton  of  Combatting  his 
.own  conscience,  and  acting  c«)ittrary  to  his  sense  of  things? 
What  an  absurdity  were  this?  If  the  ciiristian  laity  were 
to  try  the  spirits,  and  to  examine  and  weigh  the  doctrine 
their  pretemlcd  pastors  taught,  then,  surely,  they  had  a 
right  to  reject  as  their  spiritual  guides  those  pastors  whom 
they  found  witliout  the  doctrines  of  Christ,  or  the  guidance 
Df  his  Spil'it.  Accordingly  they  are  charged^  (Rom.  xvi. 
17.)  To  mark  them  that  cause  divisions  and  offences  con- 
trary to  the  christian  doctrine^  and  to  avoid  them.*' 

The  manner  in  which  an  a])Ostle  was  appointed  in  place 
tif  Judas,  Acts  i,  and  the  seven  deacons  were  chosen  Acts 
vi,  shows  that  from  the  beginning  the  right  of  the  people 
was  recognized.  And  in  Acts  xiv.  23,  where  it  i,>  said 
tliat  Paul  and  Barnabas  ordained  ciders  in  i^xevy  city,  the 
sacred  historian  uses  a  word  (^eiporovfifJavres)  commonly 
impioyed  to  express  popular  elections.  Accordingly  some 
Very  able  critics  r<  nder  the  passage  thus,  "They  ordained 
elders  who  had  been  chosen  by  the  people."  On  this  how- 
ever we  shall  not  insist.  That  su.  li  was  the  practice  of  the 
ancient  church  is  evident.  Clemens  Romanus,  a  contem- 
porary of  the  apostles  says,  they  appointed  bishops  by  the 


NO.  II.  69]  169 

consent  of  the  whole  church.  C^piian  says  frcriuently,  **  Let 
nutliiiig  be  dune  but  by  the  ronsciit  of  the  people."  Aj;ain«» 
<»  (ji)d  appoints  thai  .siKei'dotal  ordinations  should  not  be 
made  witliout  the  consent  and  assistance  of  the  pet/pie."' 
He  declares  that  he  was  chosen^  *"  By  the  favour  and  vote 
of  the  people."  And  that,  ♦•  To  the  i)eople  belongs  the  cl.i<T 
power  either  of  choosiniii;  worthy  ministers,  or  njrctin^i;  the* 
tinworth}."  Indeed  tistiniony  on  this  head  is  most  abun- 
dant. As  to  this  p(»inl;  then,  we  hojte  and  bfliese  llial  our' 
brethren  will  admit  that  we  are  sustained  by  Scnplure,  and 
tiie  practice  of  tiic  j)rimiti\e  chun  h. 

We  proceed  then  to  exiiibit  tlie  nianner  in  which  th«r 
Prrsbyterian  church  institutes  that  relation  wiiicii  consti- 
tutes a  man  a  bishftp. 

"The  day  appointed  for  ordination  being  come,  and  the 
presbytery  convened,  a  member  of  the  jjresb^tery,  previ- 
ously appointed  to  that  duty,  shall  |)rea(  h  a  srrnion  adapt- 
ed to  the  occasion.  Tlie  same,  or  another  nuinlter  aj»- 
pointed  to  preside  in  this  business,  shall  afterwai  ds  brietiy 
jecite  from  tlie  pulpit,  in  the  audience  of  the  peopir,  the" 
j)roceedings  ol'  the  presbytery  preparatory  to  this  transac- 
tion: He  shall  point  out  the  nature  and  importance  of  the 
ordinance;  and  endeavour  to  impress  the  audience  with  a 
proper  sense  of  the  solemnity  of  tiie  transaction." 

rorm  wf  tjovcrnmcnt,  cl)ap.  xlv.  sec.  x. 

After  this  a  number  of  questions  are  asked  of  the  candi- 
date, by  which  he  enters  into  eni^agements  such  as  the  na- 
ture of  the  ollicc  re((uires. 

*»  >\  hen  the  candidate  is  to  be  ordained  as  the  pastor  of 
a  ])arlicular  coni^regation,  the  following  question  shall  be 
ad  tied. 

Are  you  now  willing  to  take  tl;e  charge  of  this  congre- 
gation, agreeably  to  your  declaration  at  accej)ting  their 
call?  And  do  you  promise  to  discharge  the  duties  of  a  pas- 
tor to  them,  as  (iod  shall  give  you  strength? 

The  canilidale  ha\  ing  answered  these  questionn  in  the 
affirmative^  the  moderator  shall  demand  of  the  people: 


170  [no.  it.  70 

Do  you,  the  people  of  this  congregation,  continue  to  pro- 
fess your  readiness  to  receive ,    whom   you 

have  called,  to  be  your  minister? 

Do  you  promise  to  receive  the  word  of  truth  from  his 
mouth,  with  meekness  and  lovej  and  to  submit  to  him, 
with  humility,  in  the  due  exercise  of  discipline? 

Do  you  promise  to  encourage  him  in  his  arduous  labour, 
and  to  assist  his  endeavours  for  your  instruction  and  spi- 
ritual edification? 

And  do  you  engage  to  continue  to  him,  while  he  is  your 
pastor,  that  competent  Wdrldly  maintenance  wliich  you  have 
promised;  and  whatever  else  yf»u  mav  see  needful,  for  the 
honour  of  religion,  and  his  comfort  among  you? 

The  people  having  answered  these  questions,  in  the  affir- 
mative, by  holding  up  their  ri.2:ht  hands,  the  candidate 
shall  kneel  down,  in  the  most  convenient  part  of  the  church: 
Then  the  presiding  bishop  shall,  by  prayer,  and  with  the 
laying  on  of  the  hands  of  tlie  presbytery,  according  to  the 
apostolic  example,  solemnly  ordain  him  to  the  holy  office 
of  the  gospel  ministry.  Prayer  beinir  ended,  he  shal  rise 
from  his  knees:  and  the  minister  who  presides  shall  first, 
and  afterwards  all  the  members  of  the  presbytery  in  their 
order,  take  him  by  the  right  hand,  saj'in.a:,  in  words  to  this 
purpose,  "  We  give  you  tiie  right  hand  of  fellowship,  to 
take  paj't  of  this  ministry  with  us."  After  which  tiie  min- 
istei"  presiding,  or  some  other  appointed  for  the  purpose, 
shall  give  a  solemn  charge  in  the  name  of  God,  to  the  new- 
ly ordained  bislioj),  and  to  t!ie  people,  to  persevere  in  the 
discharge  of  their  mutual  duties:  and  shall  tiien,  by  pray- 
er, recommend  them  both  to  the  gi'ace  of  God,  and  bis  ho- 
ly keeping;  and  finally,  after  singing  a  psalm,  shall  dis- 
miss the  congregation  with  the  usual  blessing.  And  the 
presbytery  sliall  duly  record  the  transaction." 

Form  of  Government,  chap.  xiv.  sec.  x.  xi.  xii- 

If  the  reader  will  recollect  now  t'lc  ])revious  examina- 
tions and  trials,  to  which  the  candidate  for  the  ministry  is 
subjected,  and  consider  those  which  he  undergoes  on   this 


NO.  II.  71]  171 

solemn  occasion,  it  will  not  be  doubted  but  tbat  the  Pres- 
byterian church  is  attentive  to  the  great  object  of  training 
men  by  suitable  discipline  for  the  ministry  of  the  (gospel. 
And  surely,  we  need  not  now  repeat  onrars;iimrnts  ti>  prove 
that  iliis  solemn  investituic  perlornicd  I)}  a  number  of  scrip- 
tural bishops  assembled  in  presbytery,  with  the  laying  on 
of  hands,  atid  |)rayer,  is  a  vali<l  ordination.  Indeed  we 
should  esteem  it  a  greut  favour,  if  any  one  would  show  us 
how  we  could  render  it  more  conformed  to  scripture,  or 
what  better  regulations  we  could  adopt  for  training  com- 
petent ministers  of  the  gospel. 


PART  IV. 

OF   RULING   ELDERS    AND    DEACONS. 

We  have  now  briefly  considered  the  main  parts  of  our 
eonstitution;  and  assigned  the  reasons  why  we  think 
GUI'  ordination  valid;  and  of  course,  why  we  ought  to  be 
placed  on  an  equality  with  our  brethren.  Wc  shall  pro- 
ceed, with  like  brevity,  to  notice  other  ofiicors  in  the  church, 
and  shew  that  herein  also  our  practice  is  so  warranted, 
that  oui"  brethren  ought  to  sustain  it. 

The  following  extract  is  given  from  our  book  of  dis- 
cipline. 

««  Ruling  elders  are  properly  the  representatives  of  the 
people,  chosen  by  them,  for  the  purpose  of  exercising  go- 
vernment a!id  discipline,  in  conjunction  with  pastors  op 
ministers.(rt)  This  oflice  has  been  understood,  by  a  great 
part  of  the  protestant  reformed  churches,  to  be  designated, 

I.  (a)  1  Tim.  v.  17.  Let  the  elders  that  rule  well  be  counted  worthy 
cf  double  honour,  especially  they  who  labour  in  the  word  and  doctrine 
Kom.  xii.  7,  8  — Acts  xv.  25. 


172  [no.  II.  72 

in  the  holy  scriptures,  b>  l!ie  title  of  governments:  and  of 
those  wiio  rule  well;  but  <lo  not  labour  in  the  word  and 
c!ortrine(6)." — Chap.  IV. 

Let  the  reader  consider  carefully  the  passages  of  scrip- 
ture referred  to,  and  weigh  the  following  remarks.  When 
the  apostle  Paul  says,  <♦  Let  the  Elders  that  rule  well  be 
counted  worthy  of  double  honour,  especially  they  who  labour 
in  word  and  doctnne,  does  he  not  point  out  two  kinds  of 
elders?  And  do  we  not  at  once  think  of  those  who  rule  on- 
ly; and  of  those  who  both  rule  and  teach?  Hear  what  the 
learned  Dr.  Whitaker  professor  of  Divinity  in  the  Univer- 
sity of  Cambridge,  and  a  zealous  Episcopalian  says  on 
this  subject."  By  these  words,  says  he,  *'t!)e  apostle  evi- 
dently distinguishes  between  the  bishops,  and  the  inspec- 
tors of  the  church.  If  all  who  rule  well  be  worthy  of  dou- 
ble honour,  especially  they  who  labour  in  the  word  and 
doctrine,  it  is  plain  there  were  some  who  did  not  so  labour; 
for  if  all  had  been  of  this  description,  the  meaning  would 
have  been  absurd:  but  the  word,  especially,  points  out  a  dif- 
ference. If  I  should  say,  that  all  who  study  well  at  the 
university  are  worthy  of  double  honour,  espeaally  they  who 
labour  in  the  study  of  theology:  I  must  either  mean  that  all 
do  not  apply  themselves  to  t!)e  study  of  theology,  or 
1  should  speak  nonsense.  Wherefore  I  confess  that  to  be 
the  most  genuine  sense,  by  wijich  pastors  and  teachers  are 
distinguished  from  those  who  only  governed." 

To  the  same  purpose  is  the  opinion  of  that  acute  and 
learned  Episcopal  divine.  Dr.  Daniel  Whitby,  expressed 
in  his  note  on  this  passage. 

**  The  Elders  of  the  Jews,"  says  he,  «  were  of  two  sorts; 
«  1st.  Such  as ^orerwerf  in  the  Synagogue;  and  2dly.  Such 
"as  ministered  \n  reading  and  eocpounding  their  Scriptures 
"and  traditions,   and  from  them   pronouncing  what   did 


(6)  1  Cor.  xii.  28.  And  God  hath  set  some  in  the  church,  first  apostles^ 
secondarily  prophets,  thirdly  teachers,  after  that  miracles,  then  gitts  of 
healings,  helps,  governments,  diversities  of  tongues.     See  let.  («.) 


NO.  u.  78]  478 

«  bind  or  loose,  or  >vliat  was  forbiildon,  aud  what  was  \AVf,^ 
"fill  to  be  flone.  Kor  wljeri,  partly  by  thiir  captivity,  and 
**  partly  tbrougli  incn-ase  and  trallicU,  tliey  were  dispers- 
**  ed  ill  considerable  bodies  tbroiigh  divers  regions  of  the 
*<  world,  it  was  necessary  that  they  should  have  gaveriwrs 
<♦  or  magistrates,  to  keip  tliem  in  their  duty,  and  judge  of 
"(riniinal  causes;  and  also  J?«W'jw  t'»  teach  tl»eui  the  law, 
«  and  the  traditions  of  tl»cy*  fathers.  The  frst  were  or- 
<«dained  ad  jttdicandum,  sed  non  ad  docendum  de  licitis  et 
**vetitis,  i.  e.  to  judge,  and  govern,  but  not  to  teach;  The 
**  seconds  ad  docendum,  sed  nou  ad  judicandunit  i.  e.  to  teach 
**  but  not  to  judge  ar  govern.  And  these  the  Apostle  hei-e 
*'  declares  to  be  the  most  honourable  and  worthy  of  the 
«<  chiefest  reward.  Accordingly,  the  Apostle,  reckoning 
<«  up  the  offices,  God  had  appointed  in  the  Church,  placeii 
"  teachers  hefoi-e  governments.     1  Corin.  xii.  28. V 

'.*  The  next  passage  of  Scripture  which  affords  a  warrant 
for  the  office  of  Ruling  Elder  is  to  be  found  in  Ramans  xii. 
6.  7.  8.  Having  then  gifts,  differing  according  to  the  grace 
given  to  us;  whether  prophecy,  let  us  prophesy  according  to 
the  proportion  of  faith;  or  ministry,  let  us  wait  on  our  min- 
istering; or  he  that  teacheth,  an  teaching;  or  he  that  exhort- 
eth,  on  an  exhortatioTi:  he  that  giveth,  let  him  do  it  with  sim,- 
plicity;  HE  THAT  RULETH,  7f'///t  diHgeiicc;  he  that  skewetk 
mercy,  with  cheerfulness.  With  tiiis  j)assage  may  be  con- 
nected another,  of  similar  character,  and  to  be  interpreted 
on  the  same  principles.  I  mean  the  following  from  1  Co- 
rinthians xii.  28.  God  hath  set  some  in  the  Church,  frst 
Jipostles,  secondarily  Frophets,  thirdly  Teachers,  after  that 
miracles,  then  gifts  of  healings,  helps,  governmknts,  diver- 
sities of  tongues.  In  both  these  passages,  there  is  a  refer- 
ence to  the  differentoffices  andgilts  bestowed  on  the  Church, 
by  her  divine  King  and  Head;  in  both  of  them  there  is  a 
plain  designation  of  an  office  for  ruling  ov  government,  dis- 
tinct from  that  ofteaching;  and  in  both,  also,  this  office  evi- 
dently has  i)  place  assigned  to  it  bclorv  that  o^ Pastors  anil 
K 


174  [no.  ir.  74 

Tmc/iers,  This  office,  by  whatever  name  it  may  be  called, 
and  however  its  character  may  be  disguised  by  ingenuity, 
is,  to  all  intents  and  purposes,  the  same  with  that  which 
Presbyterians  distin,5uish  by  the  title  o^  Ruling  Elder. 

Let  us  now  proceed  to  inquire  what  the  Fathers  say  con- 
cerning this  class  of  Church  officers. 

In  the  Gesta  Purgationis  GfEciliani  ef.  Fellcis,  we  mee<; 
with  the  following  enumeraticMi  of  Church  Officers,  Pres- 
byteri,  Diacones  et  Seniores,\.  e.  <«  The  Presbyters,  the  Dea- 
cons and  Elders."  And  a  little  after  it  is  added — *<  Adhi- 
*'  bite  conclericos  et  scniores  pkbis,  ecdesiasiicos  vivos,  et  in- 
•'<  quirant  diligenter  qme  sint  istm  diasentiones,''^  i.  e.  "  call 
<«  the  fcllow-clergymeii,  and  Elders  of  the  people,  ecdesias- 
•*  tical  men,  and  let  them  inquire  diligently  what  are  thcso 
«•  disseiilions."  In  tiiat  assembly,  likewise,  several  letters 
were  prod(!ced  and  read;  one  addressed  Clero  et  Semoribus, 
i.  e.  •«  to  the  Clergyman  and  the  Elders,*"  and  another, 
Clericis  et  Seniorihus.  i.  e.  «*  to  the  Clergymen  and  Elders." 
Now  I  ask,  what  can  this  language  mean?  Here  is  a  class 
of  men,  expressly  called  ecclesiastical  men,  or  Church  officers, 
who  are  styled  j&We/'s,  and  yet  distinguished  from  the  cler- 
gy, with  whom  at  the  same  time,  they  meet,  and  officially 
transact  business.  If  tliese  be  not  the  Elders  of  whom  we 
arc  in  search,  wc  may  give  up  all  rule  of  evidence. 

Cyprian,  in  his  £9th  Epistle,  directed  "  To  his  brethren, 
"the  Presbyters  and  Deacons,"  expresses  himself  in  the 
following  term: 

*'  You  are  to  take  notice  that  1  have  ordained  Saturus  a 
<*  reader,  and  the  confessor  Optatus,  a  Subdeacon;  whom 
••  wc  had  all  before  agreed  to  place  in  the  rank  and  degree 
"  next  to  that  of  the  clergy.  Upon  Easier  day,  we  made 
",one  or  two  trials  of  Satiwvs,  in  reading,  when  we  were 
<<  approving  our  readers  before  the  teaching  Presbyters;  and 
•'  then  appointed  Optatus  from  among  the  readers  to  be  a 
^Headier  of  the  hearers."  On  this  passage  the  Rev.  Mr. 
Marshall,  the  Episcopal  Translator  and  Commentator  of 


NO.  II.  75]  175 

Cypriau^  remarks— «  ft  is  liciire,  I  think,  apparnit,  that 
"all  I'rcshyters  wort-  not  teachers,  hut  assisU-d  the  liishop 
**iM  other  parts  of  his  olHcc."  And  Jiishi)))  »//,  another 
Editor  and  Commentator  on  Cyprian,  ninarkson  thesamc 
passage  in  the  followini?  words:  «•  Inter  I'rcshyteros  rec- 
•«  tores  ct  iloctorc^  olim  distirixissc  vidcter  diviis  Paulas,  1 
*'  Tim.  V.  17."  i.  e.  ♦»  St.  Faiil  appears  to  have  ma(h-  a  dis- 
**tin(  tion,  in  ancient  times,  between  Teaching  and  Haling 
''Elders,  in  1  Timothy  \.  17."  lit  re  two  learned  Kpis(  (»piil 
Divines  cxpliritlv  acknowieilge  the  distinction  between 
Teaching  and  liuling Elders,  iu  the  Primitive  Church;  and  one 
of  them,  an  eminent  liishop,  not  only  allows  that  Cyprian 
referred  to  tliis  distinction,  but  also  quotes  as  an  aulliority 
for  it,  the  principal  text  which  Presbyterians  adduce  for  the 
same  purpose. 

Hilary  (frequently  railed  Jmhrose')  who  lived  in  the  4th 
century,  in  his  explication  of  1  Timothy  v.  1.  luis  the  fol- 
lowing passage—*'  For,  indeed,  among  all  nations  old  age 
*<  is  honourable.  Hence  it  is  that  the  Synagogue,  and  af- 
"tcrwards  the  Church,  had  Elders,  without  winjse  counsel 
"nothing  was  done  in  the  Church;  which  by  what  nogli- 
"  gence  it  grew  into  disuse  1  know  not,  unless,  perhaps,  bv 
**  the  sloth,  or  rather  by  the  ;)?•/</<•  of  the  Teachers,  while 
<*  they  alone  wished  to  appear  something." 

dugustine.  Bishop  uf  Hippo,  who  also  lived  in  i\\cf(nirth 
century,  often  refers  to  this  class  of oilicers  in  his  writings. 
Thus,  in  his  work.  Contra  Crescon.  lib.  iii.  cap.  56.  he 
speaks  o{ Teregrinus,  Fresbyter,  ct  Seniorts  <Mustican(c  re- 
gionis,  i.  e.  "  Peregrine,  the  Presbyter,  and  the  Elders  of 
"  the  Mustacan  district."  And  again,  lie  addresses  one  of 
his  Epistles  to  his  Church  at  Hippo,  [Epist.  137,]  JJilcclis- 
aimis  fratnbus,  Clero,  Senioribus  ct  universit,  plebi  ecclesite 
Ilipponensis.  i.  e.  "To  the  beloved  brethien,  the  Clergy- 
"  man,  the  Elders,  and  all  the  pe(»|)le  of  the  Church  at 
*<  Hippo.**  There  were  some  Elders,  then,  in  the  days  of 
,'lugnstine,  who  were  not  Clergymen,  i.  c.  Lay-Elders.    It 


i7fe  [NO.  li.  76 

^ould  be  easy  to  produce  from  the  same  writei',  a  numbek* 
bf  other  quotations  equally  to  our  purpose."* 

It  has  been  well  remarked  that  some  such  officers  in  the 
blnirch  arc  necessary;  as  appfears  from  the  eriiployment  of 
them  in  all  churches.  Our  Episcopal  brethren  have  their 
ehurchwanlens  ami  k-'estry  men;  the  Congre^ationalists  have 
tln^iv stand  vg committee;  and  the  Presb^'terian  churches  have 
Wxdv  ruling  elders.  It  deserves  notice^iowever,  that  with 
the  Prcsbytct-ians,  ruling  elders  are  expressly  stated  to  be 
representatives  of  the  people;  they  sit  in  their  ecclesiastical 
judicatories;  and  have  equal  po\ver  and  authority,  in  all 
cases  of  discipline,  witli  the  teaching  elders.  There  seems 
to  be  Wisdoiri  ill  thi^  appfjirttme'nt.  For  in  the  first  place, 
hothiiig  can  be  more  happily  calculated  to  afford  a  check  to 
ecclesiastical  ambition,  than  the  choice  of  men  by  the  people 
lo  sit,  consult,  and  vote  with  the  clergy.  And  in  the  next 
■pla'cej  clergymen  devoted  as  they  ought  to  be  to  tlie  great 
business  o^  their  professi6n,  occupied  in  study,  and  of  course 
Shut  (iiit  from  the  Worlds  do  greatly  need,  in  the  adn^inis- 
tratioh  of  discipline,  the  assistance  of  men  who  mingle  free- 
ly in  Society;  know  the  condition  of  the  people,  their  feel- 
ings, Behtihients,  atid  various  temptations;  and  can  vvith- 
but  difficulty  enter  into  all  their  circumstances.  Besides, 
'discipline  is  in  general  likely  to  be  more  effectually  admin- 
istei'ed  in  thi^  way';  and  the  people  canhave  no  just  ground 
trt  refuse  suWiission  to  it,  when  meVi  looked  out  from  amon^ 
IheimelveSf  chosen  by  therti  for  this  very  purpose,  and  re- 
sponsible of  cdiirse  td  them,  are  employed  in  its  adminisi- 
tfation. 

A  consiflcration  of  the  passages  of  scripture  cited,  of  thfe 
testimonies  of  the  ancients  produced^  of  the  concessions  of 
ieat'ned  Episcopalians,  of  the  practice  of  all  the  reformed 
chUrchrs,  and  of  the  reason  and  necessity  of  such  helps,  will 

*  These  qaotations  are  made  from  Miller's  Letters  concerning  the 
eohVitution  and  order  of  tlie  Christian  Ministry.-— Continuation,  pp.  121, 
129.  We  recommend  this  work  to  the  careful  perusal  of  all  who  Are 
studying  this  subject. 


Ko.  II.  T7]  i77 

surtly  iiidure  our  brethren  to  arknowlrdj^e,    that  for  this 
part  of  our  instilutiuiis  wc  have  sufliciciit  warrant. 


Of  Deacons. 

»<  The  scriptures  clearly  point  out  deacons  as  distinct  of- 
ficers in  tlie  rhuiTh(a),  wliose  business  it  is  to  t.ike  care  of 
the  poor,  and  to  distribute  among  thcin  the  collections  \Vl)ich 
may  be  raised  for  their  usc(6).  To  theni  also  may  be  pro- 
perly committed  the  management  of  the  temp  .ral  aifairs 
of  the  church(c)." — Form  of  Government,  Chaj).  V. 

From  this  it  appears*  that  with  us  tiie  proper  office  of 
deacons  is  to  take  care  of  the  poor,  and  distribute  tlie  alms 
of  the  chutch.  Whether  this  is  not  the  scriptural  oflice  of 
a  deacon,  Jet  the  reader  examine  and  judge  for  hi;nself. 
This  office,  however,  is  not  necessary  to  the  constitution 
of  a  church.  It  is  necessary,  when  there  arc  poor  in  ihc 
church,  requiring  her  aid,  and  so  situated  that,  without 
some  sucii  officers,  they  would  be  overlooked  and  their  ne- 
cessities remain  unsupplied.  It  rests  then  with  a  particu- 
lar church  to  judge  in  this  case,  and,  if  circumstances  re- 
fpiire,  to  appoint  the  proper  officers.     Sometimes,  it  may 

(a)  Phil.  i.  1.— 1  Tim.  iii.  8.  to  verse  15. 

(6)  Acts  vi.  1,  2.  And  in  those  days  when  the  number  of  the  disciples 
was  multiplied,  there  arose  a  murmuring'  of  the  Grecians  against  the 
Hebrews,  because  their  widows  were  neglected  in  theirdaiiy  ministra- 
tion.— Then  the  twelve  called  the  multitude  ofthe  disciples  unto  them, 
and  said.  It  is  not  reason  that  we  should  leave  the  word  of  CJod,  and 
serve  tables. 

(c)  Acts  vi.  3,  5,  6.  Wherefore  brethren,  look  yc  out  among  you  se- 
ven men  of  honest  report,  full  ofthe  Holy  Ghost,  and  wisdom,  whom  we 
may  appoint  over  this  business. — And  the  saying  pleased  the  whole  mul- 
titude.- and  they  chose  Stephen  a  man  full  of  faith  and  of  the  Hoh 
Ghost,  and  Philip,  and  Prochonis,  and  Nicanor,  and  Timon,  and  Parmc 
nas,  and  Nicholas  a  proselyte  of  Antioch. — Whom  tluy  set  before  the 
«po»tl«K  ■  ai)d  wb«n  they  h.id  prayed,  they  laid  their  hands  on  ihcm. 


178  [no.  it.  78 

be,  this  subject  is  neglected  when  it  ought  to  be  attended  to: 
but  this  warrants  no  objection  to  the  constitution  of  the 
churchj  however  it  may  sustain  a  censure  against  a  parti- 
cular society. 


PART  y. 

a*  ^HE    PRESBYTERIAN    MANNER    OF    WORSHIP. 

As  public  worship  is  heccssarily,  in  part,  an  external 
observance,  and  of  course  an  object  of  the  senses,  the  man- 
ner of  its  performance  is  likely  to  attract  considerable  at- 
tention. And  differences  in  the  mode  of  celebrating  divine 
service  among  christians,  will  always  be  noticed.  Differ- 
ences do  exist;  and  very  often  produce  a  very  unpleasant 
effect.  We  believe  that  they  have  had  considerable  influ- 
ence in  keeping  brethren  of  various  denominations  asunder^ 
and  widening  the  breach  among  them.  We  lament  this; 
and  would  ghidly  be  instrumental  at  least  in  lessening  this 
evil.     For  this  purpose  we  venture  the  following  remarks. 

As  we  are  social  beings;  and  as  the  social  principal  may 
be  brougljt  to  bear  on  religion,  it  is  a  wise  appointment 
that  men  should  meet,  and  engage  together  in  the  worship 
of  their  common  father.  It  has  a  most  salutary  operation 
both  on  individuals  and  on  society.  Of  this  there  is  no  doubt; 
but  we  shall  not  insist  on  it  here.  No  service  of  this  kind  is 
acceptable  in  the  sight  of  God,  unless  it  be  a  sincere  expres- 
sion of  the  desires  of  the  worshipper.  Besides,  he  must 
desire  things  agreeable  to  the  will  of  God.  Wherefore,  we 
have  always  admired  that  definition  of  prayer,  which  is 
given  in  the  Shorter  Catechism  of  the  Westminster  divines, 
"  Prayer  is  an  offering  up  of  our  desires  unto  God,  for 
things  agreeable  to  his  will,  in  the  name  of  Christ,  with 


ijo.  n.  79]  179 

confession  of  our  sins,  and  thankful  ftcknowlril^nieut  of 
his  mercies."  lie  who  prays  thus,  he  his  maiiiiei-  what  it 
may,  prays  acceptahly — And  on  the  contrary,  he  who  does 
not  pray  thus,  in  fact  docs  not  pray  at  all  in  the  scriptural 
sense  of  the  term. 

This  beini^  understood,  it  is  easy  to  see  that  every  one 
ought  to  look  carefully  into  this  subject  for  himself,  and  as- 
certain by  what  mode  «)f  worship  the  sj)irit  of  true  devotion 
is  best  cultivated,  and  he  enabled  to  hoid  the  most  intimate 
communion  with  his  God.  And  in  that  manner  he  oiiji^ht 
to  worshij).  This  is  a  case,  which  eacli  individual  ou^^hl. 
to  examine  for  himself.  Wc  do  not  presume  to  judge  for 
any,  !ior  prescribe  to  them.  It  is  a  matter  between  them 
and  their  God;  and  one  in  which  the  interests  of  their  own 
souls  is  concerned.  Wc  are  persuaded  that  there  are  truly 
devout  worshippers,  >vlio  use  all  the  modes  of  service  that 
obtain  amonjEj  cliristiajis. 

While  we  hold  these  sentiments,  wc  believe  that  general 
principles  respecting  divine  service  are  laid  down  in  scrip- 
ture which  all  ought  to  adopt,  a!id  apply  in  the  best  man- 
ner possible.  Now  our  object  is  to  show  that  the  Presby- 
terian church  has  so  adopted  and  a|)i)lied  these  principles, 
that  their  manner  of  worship  ought  to  be  acknowledged  as 
scriptui'al,  by  their  brethren  of  diflerent  denomitiations. 

One  fundamental  maxim  rjf  scripture  is,  *<  That  all  things 
be  done  decently  and  in  order;"  and  this  for  the  purpose 
of  promoting  edification.  To  show  the  attention  that  ha« 
been  paid  to  this  subject,  we  give  the  following  extracts 
from  The  Directory  for  the  woniltip  of  God  in.  the  FresbijtC' 
rian  church  in  the  United  States  of  America, 

Of  the  Scniclijivution  of  the  Lord's  Day. 

"  It  is  the  duty  of  every  person  to  remember  the  Loid's 
day;  and  to  j)repare  for  it,  bel'orc  its  approach.  All  world- 
ly business  should  be  so  ordered,  and  seasonably  laid  aside. 


180  £no.  II.  8€ 

as  that  we  may  uot  be  hindered  thereby  from  sanctifying 
the  sabbath,  as  the  holy  scriptures  require. 

The  whole  day  is  to  be  kept  holy  to  the  Lord;  and  to 
be  employed  in  the  public  and  private  exercises  of  religion. 
Therefore,  it  is  requisite,  that  there  be  an  holy  resting,  all 
the  day,  from  unnecessary  labours;  and  an  abstaining  from 
th«)se  recreations,  which  may  be  lawful  on  other  days;  and 
also,  as  much  as  possible,  from  worldly  thoughts  and  con- 
Tersation, 

Let  the  provisions,  for  the  support  of  the  family  on  that 
day,  be  so  ordered,  that  servants  or  others  be  not  impro- 
perly detained  from  the  public  worship  of  God;  nor  hin- 
cjered  from  sanctifying  the  sabbath. 

Let  every  peri^on  and  family,  in  the  morning,  by  secret 
and  private  prayer,  for  themselves  and  others,  especially 
for  tiie  assistance  of  God  to  their  minister,  and  for  a  bles- 
sing nj)on  his  ministry,  by  reading  the  scriptures,  and  by 
holy  meditation,  prepare  for  communion  with  God  in  his 
public  onlinaiices. 

Let  the  people  be  careful  to  assemble  at  the  appointed 
tiine;  that,  being  all  prpsent  at  the  beginning,  they  may 
mute,  with  one  lieart,  in  all  the  parts  of  public  worsliip; 
and  let  none  unnecessarily  depart,  till  after  the  blessing  be 
pronounced. 

Let  ti.e  time  after  the  solemn  services  of  the  congrega- 
tion in  public  arc  over,  be  spent  in  reading;  meditation; 
repeating  of  sermons;  catechising;  religious  conversation; 
prayer  for  a  blessing  upon  the  public  ordinances;  the  sing' 
ing  of  psalms,  hymns,  or  spiritual  songs;  visiting  the  sick; 
relieving  the  poor;  and  in  performing  such  like  duties  of 
piety,  charity  and  mercy. 

Of  the  Assembling  of  the  Congregation,  and 
their  behaviour  durins;  Divine  Service, 

When  the  time  appointed  for  public  worship  is  come,  let 
the  people  enter  the  church,  and  take  their  seats,  in  a  de- 
cent, grave,  and  reverent  manner. 


NO.  If.  81]  181 

In  time  of  puhlir  worship,  let  all  the  people  attend  with 
gravity  iind  irvoreiuc;  lorbfarina;  to  read  any  thiiiic,  ex, 
cept  what  the  minister  is  then  reailini?  or  citinj;;  alistain- 
ins;  from  all  whisperin.i;s;  from  salntations  of  persons  pre- 
sent, or  comint^  in;  and  from  .y;azinp;  about,  sleepin,^,  smi- 
ling, and  all  other  indecent  behaviour." 

Directory,  Chap.  I   II. 

These  are  long  extracts;  but  the  importance  of  the  sub- 
ject justifies  their  insertion. 

The  various  parts  of  divine  worship,  using  the  phrase  in 
its  custf»mary  sense,  arc  rendhig  the  scriptures^  singing  the 
praise  of  God,  prayer ,  preaching,  and  the  administration  oj 
the  sacraments. 

Concerning  the  two  first  of  tliese,  we  shall  only  quote 
the  Directory;  to  show  what  is  required. — As  to  practice 
there  is  no  dispute. 

Of  the  public  reading  of  the  Holy  Scriptures. 

'<  The  reading  of  the  holy  scriptures,  in  the  congjega- 
tion,  is  a  part  of  the  public  worship  of  God,  and  ought  to 
be  performed  by  the  ministers  and  teachers. 

The  holy  sci'iptures,  of  the  Old  and  New  Testament,  shall 
be  publicly  read,  from  the  most  approved  translation,  in 
the  vulgar  tongue,  that  all  may  hear  and  understand. 

How  large  a  portion  shall  he  read  at  once,  is  left  to  the 
discretion  of  every  minister:  however,  irj  each  service,  he 
ouglit  to  read,  at  least  one  chapter;  and  more,  when  tlie 
chapters  are  short,  or  the  connection  requires  it.  He  may 
when  he  thinks  it  expedient,  expound  any  part  of  what  is 
read;  always  having  regard  to  the  time,  that  neither  read- 
ing, singing,  praying,  preaching,  or  any  other  ordinance, 
be  disproportionate  the  one  to  the  other;  nor  the  whole  rcn^ 
dcred  too  short,  or  too  tedious. 

Of  the  Sing'ng  of  PsalmH. 
It  is  the  duty  of  Christians  t'»  praise   (iod,  by  singing 
psalms,  or  hymns,  publickly  in  the  church,  as  also  private^ 
Iv  in  the  familyt 
I. 


182  [no.  II.  82 

In  singing  the  praises  of  God,  we  arc  to  sing  with  the 
spirit,  and  with  the  understanding  also;  making  melody  in 
our  hearts  unto  the  Lord.  It  is  also  proper,  that  we  cul- 
tivate some  knowledge  of  the  rules  of  music;  that  we  may 
praise  God  in  a  becoming  manner  with  our  voices,  as  well  as 
with  our  hearts." — Chap.  ill.  IV. 

In  relation  to  prayer,  we  have  several  things  to  observe, 
which  we  wish  our  readers  particularly  to  regard.  But 
first  we  must  make  another  long  extract  for  the  purpose 
of  letting  our  brethren  see  the  directions  given  as  to  this 
part  of  public  worship. 

Of  Public  Prayer. 

««Thei),  after  singing  a  psalm,  or  hymn,  it  is  proper 
that,  before  sermon,  there  should  be  a  full,  and  comprehen- 
sive prayer.  First,  Adoring  the  glory  and  perfections  of 
God,  as  they  are  made  known  to  us  in  the  works  of  crea- 
tion; in  the  conduct  of  providence;  and  in  the  clear,  and 
full  revelation  ho  hath  made  of  himself  in  his  written  word. 
Second,  Giving  thanks  to  him  for  all  his  mercies  of  every 
kind,  general  and  particular,  spiritual  and  temporal,  com- 
mon and  special;  above  all  for  Christ  Jesus  his  unspeaka- 
ble gift:  and  tlic  hope  of  eternal  life  through  him.  Third, 
Making  iifimble  confession  of  sin,  both  original  and  actual; 
acknowbdging.  and  endeavouring  to  impress  the  mind  of 
every  worsliipper  with  a  deep  sense  of  the  evil  of  all  sin, 
as  siieli;  as  heing  a  departuic  fr(»m  the  living  God;  and 
also  taking  a  particular  and  affecting  view  of  the  various 
fruits  wliirh  proceed  from  tliis  root  of  bitterness: — as,  sins 
against  God.  our  neighbour,  and  ourselves;  sins  in  thought 
in  word,  and  in  i\v^{\;  sins  secret  and  presumptuous;  sins 
accidental  and  habitual.  Also,  the  aggravations  of  sin; 
arising  from  knowledge,  or  the  means  of  it;  from  distin- 
guisliing  mercies;  from  valuable  privileges;  from  breach 
of  vows,  &c.  Fourth,  Making  earnest  supplication  for  the 
pardon  of  sin,  and  peace  with  God,  through  the  blood  of 


NO.  II.  83]  188 

the  atonement,  with  all  its  important  and  happy  fruits;  for 
the  spirit  of  sanctification,  and  abundant  supplies  of  the 
grace  that  is  necessary  to  the  discliarjjje  of  our  duty;  for 
support  and  comfort,  under  all  the  trials  to  which  we  arc 
liable,  as  wo  arc  sinful  and  mortal;  and  for  all  temporal 
meiries,  that  may  be  necessary  in  our  passaejc  through  this 
valley  of  tears.  Always  remembering  (o  view  them  as 
flowinjj  in  the  channel  of  covenant  love,  and  intended  to  be 
subservient  to  the  preservation  and  progress  of  the  s|)iri- 
tual  life.  Fifth,  Pleadinjj  from  every  |ninciple  warranted 
in  scripture;  from  our  own  necessity;  the  all-sufriciency  of 
God;  the  merit  and  intercession  of  our  Saviour,  and  the 
glory  of  God  in  the  comfort  and  liappiness  of  his  people. 
Sixthf  Intercession  for  otiiers,  including  the  whole  world 
of  mankind;  the  kingdom  of  Christ;  or  his  church  univer- 
sal; the  church  or  churches  with  which  we  arc  more  parti- 
cularly Connected;  the  interest  of  human  society  in  gene- 
ral, and  in  that  community,  to  which  wc  immediately  l)e- 
long;  all  that  are  Invested  with  civil  authority;  the  minis- 
ters of  the  everlasting  gospel;  and  the  rising  generation: 
with  whatever  else,  more  particular,  may  seem  necessa- 
ry, or  suitable,  to  the  interest  of  that  congregation  whore 
divine  worship  is  celebrated. 

Prayer  after  sermon  ought  generally  to  have  a  relation 
to  the  subject  that  has  been  treated  of  in  the  discourse;  and 
all  other  public  prayers,  to  the  circumstances  that  gave  oc- 
casion for  them. 

It  is  easy  to  perceive,  that  in  all  the  preceding  directions 
there  is  a  very  great  compass  and  variety;  and  it  is  com- 
mitted to  the  judgment  and  fidelity  of  thcolHciating  pastor 
to  insist  chiefly  on  such  parts,  op  to  take  in  nioi-c  oi-  less 
of  the  several  parts,  as  lie  shall  be  led  to  by  the  aspect  of 
providence;  the  particular  state  of  the  congregation  in 
which  he  officiates;  or  the  disposition  and  exercise  of  his 
own  heart  at  the  time. — But  we  think  it  necessary  to  ob» 
serve,  that  although  wc  do  not  approve,  aa  is  well  known. 


184  [no.  II.  S4i 

of  confining  nnnisters  to  set,  oi*  fixed  forms  of  prayer  for 
public  worsliij);  yet  it  is  t!ie  indispensible  duty  of  every 
minister,  previously  to  his  entering  on  his  office,  to  pre- 
pare and  qiiaiiiV  himself  fnv  tiiis  part  of  his  duty,  as  well 
as  for  preaching.  He  ought,  by  a  thorough  acquaintance 
Mith  the  holy  scriptures;  by  reading  the  best  writers  on  th« 
subject;  by  meditation;  and  by  a  life  of  coinnuuion  with 
God  in  secret;  to  endeavour  to  acquire  both  the  spirit  and 

the  j^ift  of  prayer Not  only  so,  but  when  he  is  to  enter  on 

particidar  acts  of  worship,  he  should  endeavour  to  compose 
his  .spirit,  and  to  digest  his  thoughts  for  prayer,  that  it 
inay  be  perfoi'ined  with  dignity  and  propriety,  as  well  as 
to  liic  profit  of  those  who  join  in  it;  and  tliat  he  may  not 
disgrace  that  important  scj-vice  by  mean,  irregular,  or  ex- 
travagant effusions."— Chap.  V.  §.  II.  III.  IV. 

To  tlie  spirit  and  substance  of  these  directions,  surely 
Wo  objection  will  be  made.  All  the  parts  of  prayer  are 
here  laid  down  in  their  natural  order,  and  with  great  pro- 
priety. And  wiiile  reliance  is  placed  on  tiie  Holy  Spirit 
in  the  performance  of  this,  as  well  as  every  other  duty; 
there  is  Mothing  to  countenance  the  notion  of  inspiration. 
On  the  contrary,  great  care  is  taken  that  tiiis  important 
service  may  not  be  disgraced  by  mean,  irregular,  or  ex- 
travagant effusions.  Let  the  reader  diligently  peruse  our 
<|uotations  andjudge  for  hitnself.  We  differ  on  this  subject 
from  those  who  imagine  that  no  previous  preparation,  no 
meditation,  nor  digesting  of  the  subject  of  prayer  is  neces- 
sary; and  also  from  those  who  think  it  expedient  to  use 
set  forms  of  prayer.  But  we  beg  leave  to  observe  that  the 
Directory  uses  great  moderation  here.  There  is  not  the 
least  intimation  that  set  forms  are  unlawful — It 'is  only 
said,  "We  do  not  approve  o{  conjimng  ministers  to  set 
forms."  Tiicy  may  be  used  without  any  breach  of  Presby- 
terian order;  they  are  sometimes  used,  witliout  offence. 
But  it  is  the  Haiifation,  tfie  prescription  that  is  disapprove 
ed.     \^^'  do  not  tiiiuk  that  the  Lord  of  conscience  has  bound 


NO.  II.  85]  185 

his  tlisciples  to  the  use  of  any  pai-tirular  woi-.ls  in  prayer* 
and  therefore  wc  do  not  feel  hoiiiul  to  use  a  fonn. 

1.  What  is  called  the  Lord's  Prayer  docs  not  appear  to 
be  intended  as  a  form  for  unvaried  and  perpetual  use; 
because  in  two  records  that  arc  given  of  it,  there  is  a  variety 
inciunpatiblc  with  this  notion.  This  will  appear  hy  a  quo- 
tation. 


"  Our  Father  wliich  art  in  heaven. 
Hallowed  be  thy  name;  'Ihs  king- 
dom come;  Thy  will  be  done  as  in 
hravni,  so  in  earth;  dive  us  day  by 
f/rii/ our  daily  bre;id;  AndforKivi-  ns 
our  sins,  as  we  fori^ive  ex-cry  one  that 
isinJtbtedtons;  And  lead  us  not  in- 
to temptatttiTi,  hut  deliver  us  from 
evil."— Luke  xi.  2—4. 


"  Our  Father  which  art  in  heaven; 
Hallowed  be  thy  name:  Thy  king- 
dom come;  Thy  will  be  done  in  earth 
as  it  is  in  heaven.  Give  u.s  this  day 
our  daily  bread;  And  forgive  us  our 
debts  as  we  forgive  our  debtors,-  And 
lead  us  not  into  temptation,  but  de- 
liver us  from  evil:  For  thine  is  the 
kingdom,  and  the  power,  and  the  fflo- 
ry,forever.  .ime/i."— Matt.  vi.  9 — 13. 

The  variations  are  marked  in  italics;  and  on  consider- 
ing  them,  it  appears  to  us  that  if  our  divine  master  had  in- 
tended to  prescribe  a  particular  form  to  be  invariably  used, 
he  would  have  employed  in  both  cases  precisely  the  same 
words.  By  not  d(»ing  this,  we  think  it  clearly  intimated 
that  the  Lord's  Prayer  was  designed  for  a  pattern  ormodel, 
according  to  which  wc  are  to  frame  our  petitions. 

Again,  in  this  prayer  there  is  no  mention  made  of  the 
Holy    Spirit,    nor  any  direct  petition  for  his   influences. 
Neither  are  the  jjctitions  offered  in  the  name,  and  for  the 
sake  of  Jesus  Christ;  according  to  the  command  of  our  Sa- 
viour  doliverert   in    another   passage,  (John  wi.  23,  24.) 
"  And  in  that  day  ye  shall  ask  me  nothing.     Verily,  v«ri- 
ly,  I  say  unto  you,  whatsoever  ye  shall  ask  the  Father  in 
my  name,  he  will  give  it  you.       Jlitherlo  ye  hare  n.^iked  no- 
thing in  mij  name:  ask,  and  ye  shall  receive,  that  your  joy 
may  he  full."     Let  the  reader  consider  the  remarks  that 
have  been  made,   and  the  declaration  of  our   Saviour  just 
quoted,-  and  he  will  he  convinced,  we  think,  that  while  the, 
Lonrs  Praifcr  is  a  model  after  whirii  wear-,  in  general,  to 
frame  our  petitions,  it  was  constructed   wit!;  a  particular 
adaptation  to  the  disri|)les  as  Jews,  before  tlcy  were  fully 
instructed  as  to  the  nature  of  Clirist's  kitigdom.  and  lieCorc 
the  church  was  organized  under  the  christian  dispejisation. 


186  [Ne.  II.  86 

The  "words  used  by  our  Saviour  in  Matthew,  seem  to 
support  our  argument*  "  After  this  maimer  therefore  pray 
yc.'*  The  celebrated  Grotius,  in  his  commentary  on  the 
place,  says  *'  That  Christ  did  not  command  the  words  to 
be  recited:  but  that  thence  we  sliould  take  the  materials  of 
our  prayers."  And  he  assigns  this  reason;  "  That  though 
it  may  be  used  with  great  profit  as  a  form,  or  in  the  very 
words,  yet  we  do  not  read  that  the  aj)ostIcs  ever  used  it  so." 
On  the  contrary,  their  prayers,  as  far  as  they  are  record- 
ed, appear  to  have  been  extempore  prayers,  adapted  to  the 
particular  occasion.  See  an  example  of  this  in  Acts  i.  24, 
26.  We  add  that  the  primitive  church  interpreted  these 
parts  of  scripture  just  as  we  do.  Augustine  expressly  de- 
clares, "That  Christ,  in  the  delivery  of  these  petitions, 
*<  did  not  teach  his  disciples  how  theij  should  speak,  or  what 
words  they  should  use  in  prayer;  but  to  whom  they  were 
to  pray,  and  what  things  they  were  to  pray  for." 

It  is  true  that  Luke  in  entering  his  record  uses  these 
words,  "  When  ye  pray,  say.  Our  Father,  &c."  But  it  is 
easy  to  see,  that  a  rigorous  interpretation  of  this  phraseol- 
ogy would  confine  our  petitions  to  the  very  words  of  this 
prayer  and  no  other.  On  this  none  insist.  We,  compar- 
ing this  passage  with  that  in  Matthew,  say  that  the  words 
of  Luke  are  to  be  interpreted  eliptically,  thus,  "  When  yc 
pray,  say  after  this  manner.  "Our  brethren,  judging  from 
their  practice,  interpret  the  passage  thus,  *<  After  ye  shall 
have  used  prayers  of  your  own  composition  or  selection, 
say.  Our  Father"  &c.  "We  leave  our  readers  to  judge  be- 
tween these  different  interpretations.  Let  this  matter, 
however,  be  decided  as  it  may,  our  argument  is  not  affect- 
ed. For,  still,  it  is  true  that  here  is  no  mention  of  the  Son 
or  Holy  Spirit;  no  offering  of  prayer  in  the  name  of  Jesus 
Christ,  (SiC. 

AVe  repeat,  that  the  Presbyterians,  so  far  from  thinking 
the  use  of  the  Lord's  Prayer  as  a  form,  unlawful,  often  do 
itse  it;  they  teach  it  to  their  children;  and  in  their  Shorter 


NO.  II.  87]  187 

Catechism  there  is  given  an  exposition  of  tliis  prayer  as  a 
form,  which  for  distinctness  and  brevity  Drillustration  has 
never  been  surpassed.  Yet,  for  tlie  i-easons  assigned  ihty 
do  not  titink  themselves  bound  to  repeat  the  very  words. 

2.  It  has  been  before  observed,  that  we  have  no  evidence 
that  the  apostles  used  this  prayer  as  a  form;  and  in  like 
manner  we  have  no  evidence  that  they  used  any  forn»  what- 
ever. The  reader  may  take  his  Concordance,  and  exa- 
mine every  passage  that  occurs  in  tlie  New  1  estament, 
and  Judge  for  himself.  And  so  alsoof  the  primitive  chris- 
tians. They  were  bound  to  no  forms.  This  ajip'jars  from 
the  following  quotations.  Justin  Martvr,  giving  an  ac- 
count of  their  manner  of  praying  in  tiie  church  says,  *♦  lie 
that  is  president  oflTors  prayers  and  thanksgivings  acconliiig 
to  his  ability."  That  we  may  understand  his  meaning  here, 
let  us  look  to  another  passage,  whei-c  he  uses  the  same 
phrase.  He  wrote  an  apology  for  Christianity,  and  towards 
the  conclusion  says,  «  Having  exhorted  you  according  to 
our  abililij,  we  shall  be  blameless  if  you  do  not  believe." 
Justin  here  manifestly  has  reference  to  the  structure  or 
composition  of  his  Apology;  and  so  in  the  fciriner  passage, 
to  the  ordering  or  composition  of  prayers.  Origcn  uses 
similar  words  in  reference  to  ]>raycr.  **  We  worship  one 
God,  and  his  one  Son,  who  is  his  word  and  image,  with 
supplications  and  honours  accorJ/u^  to  our  ahilitijy  ofi'ering 
to  the  God  of  the  universe  prayers  and  praises,  througli 
his  only  begotten  Son'* — And  again,  "But  the  Grecian 
christians  In  Greek,  the  Romans  in  Latin,  and  every  one 
in  his  own  proper  language,  prays  to  God  and  praises  him 
as  he  is  able"  Tertullian  says,  "  We  christians  pray  for  all 
emperors  kc.  looking  up  to  heaven  with  our  hands  expand- 
ed, because  guiltless;  with  our  head  uncovered,  because 
we  are  not  ashamed;  lastly,  withmit  a  monitor  for  any  one 
to  prompt  us  J  becaxise  our  prayers  Jlow  from  our  own  minds." 
Basil,  Ambrose,  Epiphanius,  also  used  free  prayer  witli- 
«ut  a  form.  Indeed  there  is  no  evidence  that  in  the  primitive 


18S  [no.  it.  88 

times,   any  cIiiMstian  churches  were  confined  to  uniform, 
precomposed  prayers. 

3.  Jt  does  seem  to  us  that  it  is  not  expedient  to  limit 
christian  exercises  in  this  way.  Because,  the  continual 
repetition  of  the  same  prayers,  familiar  as  they  must  be 
by  constant  use,  does  not  appear  so  well  calculated  to  ar- 
rest and  fix  the  attention,  as  what  is  called  free  prayer. 
And  because,  the  method  adopted  by  us  seems  likely  to  make 
ministers  and  private  christians  more  dilij^ent  in  cultivat- 
ine;  a  spirit  of  prayer.  For  as  prayer  is  the  offering  up  of 
our  desires  to  G()d,/o7'  things  agreeable  to  his  will,  it  is  ne- 
cessary that  \vc  diligently  read  the  word  of  God,  that  we 
may  know  what  to  pray  for,  and  how  to  pray  as  we  ought. 

For  tlicse  reasons,  we  do  not  require  those  who  officiate 
to  use  any  set  form  of  prayer.  We  do  not  condemn  our 
bretliren  who  differ  from  us,  and  we  do  not  think  that  in 
this  respect  they  ought  to  condemn  us.  We  are  sure  that 
God  accepts  every  sincere  petition  offered  in  the  name  of 
Christ,  whether  presented  with  or  without  form.  And 
God  forbid  that  we  should  condemn  what  he  receives.  We 
think  it  the  duty  of  every  one,  to  examine  the  subject  care- 
fully for  himself,  and  use  that  method  in  prayer,  which  is 
found  best  adapted  to  the  cultivation  of  a  spirit  of  true  de- 
votion, a  habit  of  mental  prayer  and  constant  communion 
with  God. 

x\s  to  thiit  |);irt  of  public  worship  called,  preaching  of  the 
word,  as  there  is  no  material  difference  of  opinion  among 
christians  of  (ii.Terent  denominations,  and  no  controversy 
that  need  be  noticed  we  shall  quote  without  remark  the 
chapter  in  our  Directory  which  relates  to  it. 

Of  the  Preaching  of  the  Word, 

«'Thc  preaching  of  the  word  being  an  institution  of  God 
for  the  salvation  of  men,  great  attention  should  be  paid  to 
the  manner  of  performing  it.—Every  minister  ought  to 


no,  11.  89]  *'  189 

give  diligent  application  to  it;  and  endeavour  to  prove 
himself  a  workman  that  ncedeth  not  to  be  ashamed:  rightr 
]y  dividing  the  word  of  truth. 

The  subject  of  a  sermon  should  be  some  verse,  or  verses 
of  scripture;  and  its  object,  to  explain,  defend,  and  apply 
some  part  of  the  system  of  divine  truth;  or  to  point  out  the 
nature,  and  state  the  bounds,  and  obligation  of  some  duty. 
A  text  should  not  be  merely  a  mptto:  butsiiould  fairly  con- 
tain the  doctrine  proposed  to  be  handled.  It  is  proper  also 
that  large  portions  of  scripture  be  sometimes  expounded, 
and  particularly  improved,  for  the  instruction  of  the  peo- 
ple in  the  meaning  and  use  of  the  sacred  oracles. 

The  method  of  p'-eaching  requires  much  study,  medita- 
tion and  prayer Ministers  ought,  in  general,  to  prepare 

their  sermons  with  care;  and  not  to  indulge  themselves  in 
loose,  extemporary  harangues;  nor  to  serve  ^od  >vith  that 
which  costs  them  nought— They  ought,  however,  to  keep 
to  the  simplicity  of  the  gospel;  expressing  themselves  in 
language  agreeable  to  scripture,  and  level  to  the  under- 
standing of  the  meanest  of  their  hearers;  carefully  avoid- 
ing ostentation,  either  of  part<5  or  learning.— They  ought 
also  to  adorn,  by  their  lives,  the  doctrine  which  they  teach; 
and  to  be  examples  to  the  believers,  in  word,  in  conversa- 
tion, in  charity,  in  spirit,  in  faith,  in  purity. 

As  one  primary  (Jesign  of  public  ordinances  is  to  pay  so- 
cial  acts  of  homage  tq  the  Most  high  God,  ministers  ought 
to  be  careful,  not  to  make  their  sermons  so  long  as  to  in- 
terfere with,  or  exclude  the  more  important  duties  of  pray- 
er and  praise;  but  preserve  a  just  proportion  between  the 
several  parts  of  public  worship. 

The  sermon  being  ended,  the  minister  is  to  pray,  and 
return  thanks  to  almighty  God:  then  let  a  psalm  be  sung; 
a  collection  raised  for  the  poor,  or  other  purposes  of  the 
church;  and  the  assembly  dismissed  with  the  apostolic  he? 
ncdiction."— Chap.  VI. 
M 


190  [no.  n.  90 

We  next  proceed  to  the  administration  of  the  Sacrsiments, 
and  first  we  think  it  expedient  to  quote  that  part  of  our 
Confession  which  treats  of  the  Sacramen^ts  in  general. 

Of  the  Sacraments. 

Sacraments  are  holy  signs  and  seals  of  the  covenant  of 
grare,  (a)  immediately  instituted  by  God,  (&)  to  represent 
Christ  and  his  benefits;  and  to  confirm  our  interest  in  him; 
(c)  as  also  to  put  a  visible  difference  between  those  that  be- 
long unto  the  church,  and  the  rest  of  the  world,-  (d)  and 
solemnly  to  engage  them  to  the  service  of  God  in  Christ, 
according  to  his  word,  (e) 

I,  («)  Rom.  iv.  11.  And  he  received  the  sign  of  circumcision,  a  seal 
of  the  rigliteousness  of  the  faith  which  he  had  yet  being  uncircumcised: 
that  he  might  be  the  father  of  all  them  that  believe,  though  they  be 
not  circumcised,  that  righteousness  might  be  imputed  unto  them  also. 
Gen.  xvii.  7.  And  1  will  establish  my  covenant  between  me  and  thee, 
and  thy  seed  after  thee  in  their  generations,  for  an  everlasting  coven- 
ant; to  be  a  God  unto  thee  and  to  thy  seed  after  thee. 

(b)  Matt,  xxviii.  19.  Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
1  Cor.  xi.  23.  For  I  have  received  of  the  Lord,  that  which  also  I  have 
delivered  unto  you,  tliat  the  Lord  Jesus,  the  same  night  in  which  he 
was  betrayed,  took  bread. 

(c)  1  Cor.  X.  16.  Tlie  cup  of  blessing  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?  The  bread  wliich  we  break,  is  it 
not  the  communion  of  the  body  of  Christ?  1  Cor  xi.  25.  After  the  same 
manner  also  he  took  the  cup,  when  he  had  supped,  saying,  This  cup  is 
the  New  Testament  in  my  blood:  This  do  ye,  as  oft  as  ye  drink  it,  in 
remembrance  of  me.  ver.  26.  For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  shew  the  Lord's  death  till  he  come.  Gal.  iii.  27. 
For  as  many  of  you  as  have  been  bajjtized  into  Christ,  have  put  on 
Christ. 

(d)  Ex.  xii  28.  And  when  a  stranger  shall  sojourn  with  thee,  and 
will  keep  the  passover  to  the  Lord,  let  all  his  males  be  circumcised,  and 
then  let  him  come  near  and  keep  it;  and  he  shall  be  .is  one  that  is  born 
in  the  land.-  for  no  uncircumcised  person  shall  eat  thereof.  1  Cor  v.  21. 
Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup  of  devils,  ye  cannot 
be  partakers  of  the  Lord's  table,  and  of  the  table  of  devils. 

(c)  Hnvn.  vi.  3.  Know  ye  not,  that  so  many  cf  us  as  were  baptized  into 
.Tesus  Christ  were  baptized  into  his  death?  verse  4.  Therefore  we  jire 


NO.  II.  91]  I9i 

II.  There  Is  in  every  sacrament  a  spiritual  relation,  or 
sacranwntal  nnion,  between  the  sign  J»ntl  the  tiling  Hii^nifi- 
ed;  whence  it  coincs  to  pass,  that  the  names  and  effects  oH 
the  one,  are  attributed  to  the  otiier.  (/) 

III.  The  j^racc  whicli  is  exhibited  in,  or  by  the  sacra- 
ments, ri.qbtly  used,  is  not  c(»ntVned  by  any  power  in  them; 
neither  doth  the  efficacy  of  a  sacrament  depend  upon  the 
piety  or  intention  of  him  that  doth  administer  it,  (^)  but 
upon  the  work  of  the  spirit,  (/t)  and  the  word  of  institu- 
tion, wiiich  contains,  togetlicr  with  a  precept  authorising 
tiie  use  thereof,  a  prcnnisc  of  benefit  to  worthy  receiver.s.(i) 

burled  with  liim  by  baptism  into  death-  that  like  as  Clirist  was  raised 
up  from  the  dead  by  tlje  glory  of  the  Father,  even  so  wc  also  should 
walk  in  newness  of  life.  1  Cor.  x.  16.  The  cup  ot  blessing  whicli  we 
bless,  is  it  not  the  communion  of  the  blood  of  Christ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body  of  ("Christ?  verse  2.  But 
were  all  baptized  unto  Moses  in  the  cloud  and  in  the  sea. 

II.  (/)  Gen,  xvii.  10.  This  is  my  covenant,  which  ye  sliull  keep  be- 
tween me  and  you,  and  thy  seed  after  thee:  Every  man  child  among 
you,  shall  be  circumcised.  Matt.  xxvi.  27,  28.  And  he  took  the  cup,  and 
gave  thanks,  and  gave  it  to  them,  saying.  Drink  ye  all  of  it. — For  this 
is  my  blood  of  the  New  Testament  wliicli  is  shed  for  many  for  the  re- 
mission of  sins.  Tit.  ill.  5.  Not  by  works  of  riglUeousness,  which  we  have 
done,  but  according  to  his  mercy  he  saved  us  by  the  washing  of  regene- 
ration, and  renewing  of  the  Holy  Ghost. 

I[I.  (^)  Rom.  ii.  28,  29.  For  he  is  not  a  Jew,  which  is  one  outwardly.- 
neither  /«  that  circumcision,  which  is  outward  in  the  flosh:  But  he  is  a 
Jew  which  is  one  inwanlly;  and  circumcision  is  thai  of  the  heart,  in  the 
spirit,  and  not  in  the  letter,  whose  praise  is  not  of  men,  but  of  God. 
1  Pet.  iii.  21.  The  like  figure  whereunto,  even  baptism,  doth  also  now 
save  us,  (not  the  putting  away  of  the  filth  of  the  flesh,  but  the  answer 
of  a  good  conscience  towards  God)  by  the  resurrection  of  Jesus  Christ, 
(/i)  Matt.  iii.  11.  1  indeed  baptize  you  with  water  unto  repentance, 
but  he  that  cometh  after  me,  is  mightier  than  I,  whose  shoes  f  am  not 
worthy  to  bear:  he  shall  baptize  you  with  tlic  Holy  (;Iiost  and  with  fire. 
1  Cor.  xii.  13.  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  ive  be  Jews  or  Gentiles,  whether  -we  be  bond  or  free;  and  have 
been  all  made  to  drink  into  one  Spirit- 

(i)  Matt.  xxvi.  27,  28.  Sec  in  letter  (/.)  Matt,  xxvili.  19.  See  in  let- 
ter  (A.)  verse  20.  Teaching  them  to  observe  all  things  wh.asoover  I  liave 
commanded  you:  and  lo,  I  am  with  you  alway,  even  to  the  end  of  tile 
world.  Amen. 


192  [NO.  ir.  92 

iV.  There  be  enly  two  sacraments  ordained  by  Christ 
our  Lord  in  the  gospel,  that  is  to  say,  baptism  and  the 
supper  of  the  Lord:  neither  of  which  may  be  dispensed  by 
any,  but  by  a  minister  of  the  word,  lawfully  ordained,  (fe) 

V.  The  sacraments  of  the  Old  Testament,  in  regard  of 
the  spiritual  things  thereby  signified  and  exhibited,  werc^ 
for  substance,  the  same  with  those  of  the  New.(i.) 

Confession  of  Faith,  Chap.  XXVII.  §.  i.  ii.  iii.  iv.  V. 


iACRAMENT   o:^   BAPTISM. 

bf  the  nature  of  this  ordinance,  we  have  discoursed  at 
large  in  our  first  number.  To  that  we  refer  for  a  general 
exposition  of  our  views.  We  quote  here,  only  a  few  arti- 
cles from  our  Confession* 

"  Not  only  those  that  do  actually  profess  faith  in,  and 
obedience  unto  Christ*  but  also  the  infants  of  one  or  more 
believing  pairehts  are  to  be  baptized. 


IV.  (k)  itatt.  xxviii.  19.  Go  ye  therefore  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  1  Cor.  xi.  20,  23.  When  ye  come  together  therefore  into  one 
place,  this  is  not  to  eat  the  Lord's  supper.  -  For  T  have  received  of  the 
Lord  Jesus,  that  which  also  I  delivered  unto  you,  that  the  Lord  Jesus, 
the  same  night  in  which  he  was  Betrayed  took  bread.  1  Cor.  iv.  1.  Let 
a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and  stewards  of 
the  mysteries  of  God.  Heb.  v.  4.  And  no  man  taketh  this  honour  unto 
himself,  but  he  that  is  called  of  God,  as  was  Aaron. 

V.  (Z)  1  Cor.  X.  1,  2,  3,  4.  Moreover,  brethren,  I  would  not  that  ye 
should  be  ignorant,  how  that  all  our  fathers  were  under  the  cloud,  and 
all  passed  through  the  sea;— and  were  all  baptized  unto  Moses  in  the 
cloud  and  eat  in  the  sea:— And  did  all  eal  the  same  spiritual  meat;— 
and  did  all  drink  the  same  spiritual  drink:  (for  they  drank  of  that  spi- 
ritual rock  that  IfoUowed  them— and  that  rock  was  Christ.)  1  Cor.  v. 
j",  8.  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a  new  lump, 
as  ye  are  unleavened.  For  even  Christ  our  passover  is  sacrificed  for  us. 
Therefore  let  us  keep  the  feast,  not  with  old  leaven,  neither  with  the 
leaven  of  malice  and  wickedness;  but  with  the  unleavened  bread  of  siri- 
cerity  and  truth. 


NO.  II.  98]  198 

"  Although  it  bo  a  great  sin  to  contemn  or  neglect  this 
ordinance,  yet  grace  and  8iilvation  arc  not  so  insc()rtral)Iy 
annexed  unto  it,  us  that  no  person  can  be  regenerated  or 
saved  without  it,  or  that  all  that  are  baptized  arc,  undoubt- 
edly, regenerated. 

«*  The  efficacy  of  baptism  is  not  tied  to  that  moment  of 
time  wherein  it  is  administered^  yet  notwithstanding,  by 
the  right  use  of  this  ordinance  the  grace  promised  is  hot 
only  offered,  but  really  exhibited  and  conlorred  by  the 
Holy  Ghost,  to  such  (whether  of  age  or  infants)  as  that 
grace  belongeth  unto,  according  to  the  counsel  of   God's 

own  wilU  in  his  appointed  time.'* 

Confession    Chap.  XXVIII.  ^.  4,  5,  6. 

^.  Unto  whom  is  baptism  to  be  administered? 

A.  Baptism  is  not  to  be  administered  to  any  that  are 
out  of  the  visible  church,  and  so  strangers  from  the  coven- 
ant of  promise,  till  they  profess  their  faith  in  Christ,  and 
obedience  to  him;  but  infants  descending  from  parents^ 
either  both  or  but  one  of  them,  professing  faith  in  Clirist, 
and  obedience  to  hiin,  are,  in  that  respect,  within  the  co- 
venant, and  are  to  be  baptized. 

Larger  Catechism,  Quest.  166, 
In  the  Directory  for  worsAf/),  it  is  forbidden  t!iat  Baptism 
should  be  unnecessarily  delayed;  or  that  it  should  be  ad- 
ministered by  a  private  person.  This  is  intended  to  put 
down  two  hurtful  mistakes;  oncj  that  the  ordinance  is  a 
mere  ceremony  for  giving  a  name,  and  that  it  may  be  ad- 
ministered at  any  time;  the  other,  that  baptism  is  so  ne- 
cessary to  salvation,  that  in  cases  of  great  urgency,  when 
a  minister  cannot  bo  had,  a  lay-person  is  authorised  to 
baptise.  The  one  is  an  undervaluing  of  the  ordinance  of 
God;  the  other,  is  a  superstitious  notion  of  the  Roman  Ca- 
tholics. 

It  is  also  required  that  in  ordinary  cases,  tho  ordinance 
should  be  administered  in  presence  of  the  congregation. 
The  reason  of  this  rp(|uisition  is,  that  private  baptism  has 
frequently  been  abused  by  rendering  it  a  mere  occasion  of 


194  [no,  II.  94 

merry-making  and  frolic.  And  thisrs  certainly  incompati- 
ble with  the  administration  of  an  ordinance,  in  which  a  so- 
lemn acKnowied:^enjcnt  is  made  of  our  original  guiit,  of 
our  dreadful  apostacy  from  God,  atsd  of  our  need  of  the  re- 
gonei'atin.t5  and  sat>cUfyin,q;  intiui'nces  of  the  Holy  Spirit. 
But  there  13  another  rcusun.  This  will  aj)(>car  from  t!ie 
following  passages  in  the  Dir^^ciory  for  worsiiiji. 

*♦  I3efure  haptism,  let  tiie  minister  use  some  words  of  in- 
struction, respecting  the  institution,  nature,  use  and  ends 
of  this  ordinance:  shewing, 

•Tiiat  it  is  instituted  hy  Christ;  that  it  is  a  seal  of  the 
"righteousness   of  faitii;  that  the  seed  of  tiie  faithfuj  have 

<  no  less  a  right  to  this  ordinance,  under  the  gospel,  than 

*  the  seed  of  Ahraham  torircumcision, under  theOklTesta- 
«ment;  tisatt'hrist  commanded  all  nations  to  he  haptized; 
« thiit  he  hicsscd  little  cliildren,  declaring  that  of  such  ii 
«the  kingdom  of  heaven;  that  children  are  federally  holy, 
<and  therefore  ought  to  he  baptized;  that  we  are  by  na- 
<ture,  sinful,  guilty  and  polluted,  and  have  need  of  cleans- 
«inghy  the  blood  of  Christ,  and  by  the  sanctifying  in- 
*fluences  of  the  Spirit  of  God.' 

The  niinister  is  also  to  exhort  the  parents  to  the  careful 
performance  of  their  duty:  requiring, 

*  That  tijey  teach  the  child  to  read  the  word  of  God;  that 
*they  instruct  it  in  the  pi'inciples  of  our  holy  religion,  as 

<  contained  in  the  scj-iptures  of  the  Old  and   Mew  Testa- 

*  ment;  an  excellent   summary  of  which  we   have  in   the 

*  Confession  of  Faith  of  this;church,  and  in  the  Larger  and 
♦Shorter  Catechisms,  of  the  Westminster  Assembly,  which 

*  are  to  be  recommended  to  them,  as  adopted  by  this  church, 

*  for  their  direction  and  assistance,  in  the  discharge  of  this 
■*  important  duty;  that  they  pray  with  and  for  it;  that  they 

*  set  an  example  of  piety  and  godliness  before  it;  and  en- 
*dcavour,  by  all  the  means  of  God's  appointment,  to  bring 

<  up  their  child  in  the  nurture  and  admonition  of  the  Lord.' 

Diicctory,  Chap.  VIL  Sec.  iv. 


fto.  u.  y5j  195 

Instruction,  and  cxiiurtatioii  like  thin,  is  calnilated  t'* 
edify  tl»c  congi'cg.iiion,  and  make  the  ordinance  ixiensive- 
ly  beneficial.  EHpccially  wljen  thus  sul  miniate  red  it  is 
calculated  to  have  a  powerful  eRVct  on  the  groat  concern 
of  religious  education.  AndHurdy  (iiis  uuc;\d  Uy  no  means 
to  he  neglected.  Yet  the  ministers  of  the  church  are  not 
tied  down  to  a  public  adniinislration.  CiicuuistaiiceH  may 
occur  to  render  it  expedient  to  administer  in  private^  and 
thia  latitude  is  allowed. 

After  (ho  pxli'otation,  liiis  direction  is  ji^iveii. 
"Then  the  mitdster  is  to  pray  for  a  blessinj^  to   attend 
this  ordinance;  after  whicii,  culling  the  child  by  its  nanje, 
he  shall  say, 

*I  baptize  thee,  in  tlie  name  of  the  father,  and  of  the 
«  Son,  and  of  the  Holy  Ghost.' 

As  he  pronounces  these  woids,  he  is  to  baptize  tlie  child 
with  water;  by  pouring  or  spiinkliog  it  on  the  face  of  the 
child,  without  ad<lini5  any  other  ceremony:  and  the  whole 
shall  be  coiulnded  with  prayer." — lb.  Chap.  VII.  Ser.  v. 

We  do  not  usclhc,;JT-«  of  the  cro.ss,  we  do  uot  employ  spon- 
sors in  bapliam,  we  do  not  make  use  of  confirmation  in  re- 
lation to  it,  because  w«^?ui  none  of  these  things  in  the  scrip- 
tures. Our  brethren  then  will  Siirely  not  rt\f^ard  these 
omissions  as  of  such  a  nature  as  to  invalidate  oin*  adminis- 
tration of  baptism.  Nay;  it  gives  pleasujc  to  speak  confi- 
dently on  this  subject.  For  we  know  that  all  except  the 
Butjtists,  receive  our  members  witliout  re-baptising  them, 
And  thus  \'t\v  they  acknowledge  tiiat  our  orders  are  valiil. 
\Vo;dd  it  not  be  consistent,  if  they  woidd  make  such  ac- 
knowledgment in  f nil? 


OF  THR  SACU\MENT  OF  THF.  I.OUD  S  SUPPIiK. 

The  nature  of  this  ordinance  is  thus  explained   in  our 
Confession. 


196  [no.  II.  96 

"Our  Lord  Jesus,  in  the  night  wherein  -he  was  betray- 
ed, instituted  the  sacrament  of  his  body  and  blood,  called 
the  Lord's  Supper,  to  be  observed  in  his  church,  unto  tlie 
end  of  the  world,  for  the  perpetual  remembrance  of  the  sa- 
crifice of  himself  in  his  death,  the  sealing  all  benefits  there- 
of unto  true  believers,  their  spiritual  nourishment  and 
growth  in  him,  their  further  engagement  in,  and  to  all  du- 
ties which  they  owe  unto  him,  and  to  be  a  bond  and  pledge 
of  their  communion  with  him,  and  with  each  other,  as 
members  of  his  mystical  body. (a) 

<*  II.  In  this  sacrament  Christ  is  not  offered  up  to  his 
Father,  nor  any  real  sacrifice  made  at  all  for  remission  of 
sins  of  the  quick  or  dead,(&)  but  only  a  commemoration  of 
that  once  offering  up  of  himself,  by  himself,  upon  the  cross, 

I.  («)  ;  Cor.  xi.  23,  24,  25,  26.  For  I  have  received  of  the  Lord,  that 
which  also  1  delivered  unto  you.  That  the  Lord  Jesus,  the  same  night 
in  which  he  was  betrayed  took  bread. — And  when  he  had  given  thanks, 
he  brake  it  and  said,  Take,  eat;  this  is  my  body  which  is  broken  for 
you;  this  do  in  remembrance  of  me. — After  the  same  manner  also  he. 
took  the  cup,  when  he  had  supped,  saying,  This  cup  is  the  New  Testa- 
ment in  my  blood:  this  do  ye,  as  often  as  ye  drink  it,  in  remembrance 
of  me.  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do 
shew  the  Lord's  death  till  he  come.  1  Cor.  x.  16, 17,  21.  The  cup  of 
blessing  which  we  bless,  is  t  not  the  communion  of  the  blood  of  Christ.' 
The  bread  which  we  break,  is  it  not  the  communion  of  the  body  of 
Christ?  For  we  bein^  many,  af  e  one  bread,  and  one  body;  for  we  are  all 
pai'takers  of  that  one  bread.  Ye  cannot  drink  the  cup  of  the  Lord,  and 
the  cup  of  devils:  ye  cannot  be  partakers  of  the  Lord's  table,  and  of 
the  table  of  devils.  1  Cor.  xii,  13.  For  by  one  Spirit  are  we  all  bap,- 
tized  into  one  body,  whether  we  be  Jews  or  Gentiles,  whether  -ve  be 
bond  or  free;  and  have  been  all  made  to  drink  into  one  Spirit. 

IL  (b)  Hob.  ix.  22,  25,  26.  And  almost  all  things  are  by  the  law 
purged  with  blood;  and  without  shedding  of  blood  is  no  remission. 
Nor  yet  that  he  should  offer  himself  often,  as  the  high  priest  entcreth 
into  the  holy  place  every  year  with  blood  of  others:  (For  then  must  he 
often  have  suffered  since  the  foundation  of  the  world)  but  now  once 
in  the  end  of  the  world  hatii  he  appeared  to  put  away  sin  by  the  sacri- 
fice of  himself,  verse  28.  So  Christ  w.is  once  offered  to  bear  the  sins  of 
piany:  and  unto  them  that  look  for  him,  shall  he  appear  the  second  tiipe 
without  sin  unto  salvation. 


NO.  If.  97]  197 

onre  for  all,  and  a  spiritual  oblation  of  all  possible  praise 
untu  God  for  tin-  .saiiii'.(() 

♦<  111.  Tlio  Lord  Jesus  liatli,  in  this  ordinance,  appoint- 
ed his  ministers  to  d(M-|are  liis  word  of  institution  to  the 
people,  t  >  pray,  and  bless  the  elements  of  bread  atid  wine, 
and  thereby  to  set  them  -ipart  from  a  common,  to  an  holy 
use;  and  to  take  and  break  the  bread,  to  take  the  rup,  and 
(they  rommunicatinj^  also  themselves)  to  j^ive  both  to  the 
communicants;((/)  but  to  none  who  are  not  then  present  in 
the  coni»rp.i5Htion.(e) 

«« IV.  Private  masses,  or  receiving  this  sacrament  by  a 
priest  or  any  other,  alone;(/)  as  likewise  the  denial  of  the 
cup  to  the  people;(,^)  worsliipping  the  elements,  the  lifting 
them  up,  OP  carrying  them  about  for  adoration,  and  M»o 
reservinej  them  for  any  pretended  religious  use;  are  all  con- 
trary  to  the  nature  of  this  sacrament,  and  to  the  institur 
tion  of  Christ.(A) 


(c)  Matt.  xxvi.  26,  27.  And  as  they  were  eating',  Jesiig  took  bread, 
and  blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said,  T^ke, 
eat;  this  is  my  body.  And  he  took  the  cup,  and  gave  thanks,  and  gave 
//  to  them,  saying,  Drink  ye  all  of  it.  Luke  xxii.  19,  20.  And  he  took 
bread,  and  gave  thanks,  and  brake  it,  and  gave  unto  tham,  saying,  Thif 
is  my  body  which  is  given  for  you:  this  do  in  remembrance  of  me, 
Likewise  also  the  cup  after  supper,  saying,  This  cup  i*  the  New  Tcsti*. 
TOcnt  in  my  blood,  which  is  shed  for  you. 

in.  (<i)  See  the  institution.  Matt,  xxvi  26,27,28.  Mark  xiv.  22,  23, 24, 
Luke  xxii.  19,  20.  and  1  Cor.  xi.  23,  to  27 

(e)  Acts  XX  7.  And  upon  the  first  doy  of  the  week,  when  the  disci- 
ples came  together  to  break  bread,  Paul  preached  unto  them,  ready  to 
depart  on  the  morrow,  and  continued  his  speech  until  midnight.  1  Cor, 
xi.  20.  When  ye  come  together  therefore  into  one  place,  t/tit  is  not  to 
eat  the  Lord's  supper. 

IV  (fc^)  Because  there  is  not  the  least  appearance  of  a  warrant  for 
any  of  these  things,  either  in  precept  or  example,  in  any  part  of  the  wokJ 
©f  God.  See  all  the  places  in  which  the  ordinance  is  mentioned— the 
most  important  of  which  are  cited  above. 

(h)  Matt.  XV.  9.  Rut  in  vain  do  they  worship  me,  teaohinjf  /or  ^i 
inncs  the  commandments  of  men. 

N 


198  [no.  it.  98 

»*V.  The  outward  elements,  in  this  sacrament,  duly  set 
apart  to  the  uses  ordained  bj  Christ,  have  such  relation 
to  him  crucified,  as  that  truly,  yet  sacramentally  only, 
they  are  sometimes  called  hy  the  name  of  the  things  they 
represent,  to  wit,  the  body  and  blood  of  Christ;(i)  albeit, 
in  substance  and  nature,  they  still  remain  truly,  and  only, 
bread  and  wine,  as  they  were  before."(/c) — ch.  xxix.  sec.  1-5. 
The  proofs  from  scripture  subjoinfd  to  these  explana- 
tions, so  confirm  the  doctrine  that  arguments  are  necdiessj 
and  the  statements  are  so  dear  that  explanation  is  not  re- 
quired. The  manner  of  administration  is  pointed  out  in  the 
following  words. 

Of  the  Administration  of  the  Lord's  Supper. 

«  The  communion,  or  supper  of  the  Lord,  is  to  be  cele- 
brated frequently;  but  how  often,  may  be  determined  by 
the  minister  and  eldership  of  each  congregation,  as  they 
may  judge  most  for  edification. 

The  ignorant  and  scandalous  are  not  to  be  admitted  to 
the  Lord's  supper. 

It  is  proper  that  public  notice  should  be  given  to  the  con- 
gregation, at  least  the  sabbath  before  the  administration 
of  this  ordinance,  and  that,  either  then,  or  on  some  day  of 
the  week,  the  people  be  instructed  in  its  nature,  and  a  due 
preparation  for  it;  that  all  may  come  in  a  suitable  manner 
to  this  holy  feast. 

When  the  sermon  is  ended,  the  minister  shall  shew, 


V.  (?•)  Matt.  xxvi.  26,  27,  28.  And  as  they  were  eating  Jesus  took 
bread,  and  blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said. 
Take,  eat;  this  is  my  body.  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  them,  saying.  Drink  ye  all  of  it.-  For  this  is  my  blood  of  the 
New  Testament  which  is  shed  for  many  for  the  remission  of  sins. 

(fc)  1  Cor.  xi.  26,  27.  For  as  often  as  je  eat  this  bread  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  til  he  come.  Wherefore,  whoso- 
ever shall  eat  this  bread,  and  drink  this  cup  of  the  Lord  unworthily, 
shall  be  guilty  of  the  body  and  blood  of  the  Lord. 


[no.  ii.  99  ,  199 

<Tliat  this   is  an  ordinance  of  Christ;  by  rrading   the 

*  words  of  institution,  cither  from  one  of  the  evangelists,  or 

•  from  1  Cor.  xi.  chapter;  which,  as  to  him  may  appear  ex- 
<pedicnt,  he  may  explain  and  apply;  that  it  is  to  be  ob- 

<  served  in  remembrance  of  Christ,  to  shew  forth  his  death 

*  til{  he  como;  that  it  is  of  inestimable  benefit,  to  strength- 
<cn  his  people  against  sin;  to  support  them  under  troubles; 

•  to  encourage  and  quicken  them  in  duty;  to  inspire  them 

•  with  love  and  zeal;  to  increase  their  faith  and  holy  reso- 
'lution;  and  to  beget  peace  of  conscience,  and  comfortable 

<  hopes  of  eternal  life. 

He  is  to  warn  the  profane,  the  Ignorant,  and  scandalous, 
and  those  that  secretly  indulge  tliemsclves  in  any  known 
sin,  not  to  approach  the  holy  table.  On  the  other  hand,  he 
shall  invite  to  this  holy  table,  such  as,  sensible  of  their 
lost  «nd  helpless  state  by  sin,  depend  upon  the  atonement 
of  Clirist  for  pard(m  and  acceptance  with  God;  such  as  be- 
ing instructed  in  the  Gospel  doctrine,  have  a  competent 
knowledge  to  discern  the  Lord's  body;  and  such  as  desire 
to  renounce  their  sins,  and  are  determined  to  lead  a  holy 
and  godly  life. 

Tlie  table,  on  which  the  elements  are  placed,  being  de- 
cently covered,  the  bread  in  convenient  dishes,  and  the 
wine  in  cups,  and  the  communicants  orderly  and  gravely 
sitting  around  ttie  table,  (or  in  their  seats  before  it)  in  the 
presence  of  the  minister;  let  him  set  the  elements  apart, 
by  prayer  and  thanksgiving. 

The  bread  and  wine  being  thus  set  apart  by  prayer  and 
thanksgiving,  the  minister  is  to  take  the  bread  and  break 
it,  in  the  view  of  the  people,  saying  in  expressions  of  this 
sort, 

*  Our  Lord  Jesus  Christ,  on  the  same  night  in  which  he 
'was  betrayed,  having  taken  bread,  and  blessed  and  bro- 

*  ken  it,  gave  it  to  his  disciples;  as  I,  ministering  in  his 
«  name,  give  this  bread  unto  you;  saying,  (here  the  bread 
'  is  to  be  distributed)  Take,  eat;  this  is  my  body,  which  »«: 
•broken  for  you:  this  do  in  remembrance  of  mc* 


206  [no.  n.  100 

After  tiaving  given  the  bread,  he  shall  take  the  cup)  and 

«  After  the  same  manner  our  Saviour  also  took  the  cup; 
•and  liaving  ,^iven  thanks,  as  hath  been  done  in  his  name> 
«  he  gave  it  to  the  disciples;  sayirt]^,  (while  the  minister  is 
'repeating  these  words  let  him  give  the  cup)  This  cup  is 
<  the  New  Testament  in  my  blood,  which  is  shed  for  many, 
*for  the  remission  of  sinS:  drink  ye  all  of  it/ 

The  minister  himself  is  to  communicate,  at  such  time  as 
ihay  appear  to  him  most  convenient. 

The  minister  may,  in  a  few  words,  put  the  communicants 
in  mind, 

*  Of  the  grace  of  God,  in  Jesus  Christ,  held  forth  in  this 
'sacrament;  and  of  their  obligation  to  be  the  Lord's;  and 
<raay  exhort  them  to  walk  worthy  of  the  vocation  whcre- 
« with  they  ai'c  called;  and,  as  they  have  professedly  rereiv- 
'ed  Christ  Jesus  the  Lord,  that  they  be  careful  so  to  walk 

•  in  him:  and  to  maintain  good  works. 

It  may  not  be  improper  for  the  minister  to  give  a  word 
bf  exhortation  also  to  those  who  have  been  only  spectators, 
reminding  them, 

*  Of  their  dutj;  stating  their  sin  and  danger,  by  living 
•in  disobedience  to  Christ,  in  neglecting  this  holy  ordi- 
•nanre  and  calling  upon  them  to  be  earnest  in  making 
•preparation  for  attending  upon  it,  at  the  next  time  of  its 

•  celebration.' 

Then  the  minister  is  to  pray  and  give  thanks  to  God. 

*  For  his  rich  mercy,  and  invaluable  goodness,  vouch- 
•safed  to  thom  in  that  sarred  communion;  to  implore  par- 
•don  for  the  defects  of  the  whole  service;  and  to  pray  for 
« tiie  acceptance  of  their  persons  and  performances;  for 
•the  gracious  assistance  of  the  Holy  Spirit,  to  enable  them, 
•as  they  have  received  Christ  Jesus  the  Lord,   so  to  walk 

•  in  him;  that  tliey  may  hold  fast  that  which  they  have  re- 
•ceived,  that  no  man  take  their  crown;  that  their  conver- 

•  sation  may  be  as  becotnoth  the   Gospel;  that  they   may 
•bear  about  with  them,  continually,  the  dying  of  the  Lord 


NO.  n.  lot]  201 

<Ji>huh;  tliHt  the  life  also  of  Jesus  maybe  manifonted  in 
(tlu'ir  mortal  hody;  tliat  tlii'ii'  lit^lit  may  so  shine  before 
<  mm,  that  others,  seeing  tlicir  .qood  works,  may  glorify 
'their   Father,  who  is  in  heaven.' 

The  collertion,  for  the  poor,  and  to  defray  the  expense 
of  the  ricinents,  may  he  made  after  tliis;  or  at  surh  other 
time  as  may  seem  meet  to  the  eldership. 

Now  let  a  psalm  or  hymn  besun.^,  and  the  congrep;ation 
dismissed,  with  tho  following  or  some  other  gospel  benedic- 
tion— 

*  Now  the  God  of  peace,  that  brou£^ht  again  from  the 
'dead  our  Lord  Je«<(is,  that  great  Shepherd  of  the  sheep, 
'through  the  blood  of  the  everlasting  covenant  make  you 
'perfect  in  every  good  work  to  do  his  will,  working  in  yon 
'that  which  is  well-pleasing  in  his  sight,  through  Jesus 
'Christj  to  whom  be  glory  for  ever  and  ever.     Amen.** 

Directory,  Chap.  VIII.  Sec.  1—5. 
In  this  mode,  we  differ  in  no  essential  respects  from  all 
christian  churches.  We  assnmc  the  customary  posture  at 
table  for  the  following  reasons.  1.  Because  our  Lord  and 
the  apostles  when  this  sacrament  was  instituted,  took  the 
posture  that  was  usual;  and  we  think  tliat  none  can  be 
wrong  who  imitate  this  example.  2.  Alt'iough  this  rea- 
son is  sufficient,  yet  we  add  another;  nam*  iy  that  when 
thejfolly  of  transubstantiation  was  introduced,  and  the  cre- 
dulous multitude  believed  that  the  bread  was,  by  priestly, 
power,  changed  into  the  "  real  body  and  blood,  the  soul 
and  divinity"  of  Jesus  Christ,  they  were  required  to  kneel 
in  acknowledgment  of  the  divinity,  and  to  adore  the  Host', 
(the  sacramental  ofTering  that  was  made.)  This  absurdi- 
ty is  renounced  by  all  Protestants;  but  some  retain  the 
posture  of  kneeling  as  most  expressive  of  humility.  We 
condemn  them  not;  but  claim  the  like  for  ourselves,  inas- 
much as  we  follow  scriptural  example.  Tho  insinuation 
sometimes  made,  that  we  symbolize  with  the  Socinians  does 
not  bcrome  those  who  make  it,  and  is  unworthy  of  notice, 
AVe  Fvmbolizc  with  Thristand  his  apostles. 


20S  [Ko.  It.  102 

The  custom  of  explaining  the  nature  of  this  ordinance^ 
and  of  reminditii;  christians  of  the  mercy  of  God  in  Clirist, 
and  exhorting  them  to  walk  worthy  of  their  vocation,  as 
also  that  of  warning  and  exhorting  spectators  seems  so  to 
commend  itself  to  the  understanding  of  all,  that  we  are  per- 
suaded none  of  our  brethren  will  ohjcct  to  it. 

We  have  now  shown,  in  No.  I,  that  they  who  baptise  be- 
lievers, and  their  children,  by  sprinkling  or  affusion,  do  so 
conform  to  the  scriptures,  that  they  ought  in  this  resj)ect 
to  be  acknowledged  as  members  of  the  church  of  Christ; 
nnd  in  the  present  num!)er  we  have  proved  as  seems  to  us, 
that  *  ordinaiion  by  presbyters  or  parochial  bishops  iis 
scnpfural  and  therefore  valid.  We  have  also  shown  that  in 
the  various  parts  of  public  worship,  that  is,  in  singing, 
reading  the  word,  prayer,  preaching,  and  administration  of 
the  sacraments,  the  Presbyterians  so  follow  the  scriptures 
and  the  example  of  the  primitive  church,  that  other  bre- 
thren ouglit  to  receive  tliem. 

The  disp<isition  of  the  Presbyterian  church  in  relation  fo 
other  societies  will  now",  in  Ce\\  words,  be  exhibited.  And 
for  this  purpose,  we  cannot  do  better  than  resort  to  the 
book  already  so  often  quoted,  their  Confession  of  Faith. 
From  this  it  will  be  seen,  that  although  they  are  fully  per- 
l;uaded  that  t!>eir/orm  and  order  are  warranted  by  scrip- 
ture, yet  they  are  ready  to  acknowledge  as  brethren,  those 
who  differ  from  them,  and  to  join  in  communion  with  them. 
And  in  this  we  may  be  permitted  to  say,  they  have  set  an 
example  to  other  societies.  Inasmuch  as  no  other  Confession 
in  the  world,  as  far  as  we  know,  contains  such  declarations 
as  we  are  about  to  quote;  no  society  has  made  sucjj  advan- 
ces to  other  denominations.     If  this  appears  like  boasting. 


*  We  wish  il  to  be  undeK^tood  that  when  we  use  the  words  Episco- 
palians, Presbyterians,  and  Congregationalists,  we  mean  to  include  all 
the  denominations,  that  ordain  ministers.  Jllethofiistg  are  Episcopalians, 
and  Baptists  are  Congrejfationalists^  as  far  as  the*  present  controversy  is 
concerned. 


NO,  n.  108]  208 

we  hope  to  be  forgiven.  The  remark  is  extorted  by  the  re- 
peated insinuationH  to  tlie  contrary,  of  those  who  know  us 
not,  and  who  will  not  take  the  trouble  to  encjuire  into  our 
tenets. 

Our  first  extract  here  contains  the  declaration  of  the 
Pre8b>terian  church  respecting 

LIBERTY    OF    C0N9CIEXCB. 

"  God  alone  is  Lord  of  the  conscience,  and  hath  left  it 
free  from  the  doctrines  and  commandments  of  men  which 
are  in  any  thing  contrary  to  his  word,  or  beside  it,  in 
matters  of  faith  or  worship.  So  that  to  believe  such  doc- 
trines, or  to  obey  such  commandments  out  of  conscience, 
is  to  betray  true  liberty  of  conscience;  and  the  requiring  of 
an  implicit  faith,  and  an  absolute  and  blind  obtdiencc,  ii> 
to  destroy  liberty  of  conscience,  and  reason  also." 

Confession  of  Faith  ch  XX.  sec.  If. 

The  next  extract  contains  a  declaration  against  all 

BELIGJOUS    ESTABLISUMENTS. 

«  Civil  magistrates  may  not  assume  t»)  themselves  the 
administration  of  the  word  and  sacraments;  or  the  power 
of  the  keys  of  the  kingdom  of  heaven;  or,  in  the  least,  in- 
terfere in  matters  of  faith.  Yet  as  nursing  fathers,  it  is 
the  duty  of  civil  magistrates  to  protect  the  church  of  our 
common  Lord,  without  giving  the  preference  to  any  deno- 
mination of  Christians  above  the  rest  in  such  a  manner, 
that  all  ecclesiastical  persons  whatever  shall  enjoy  the  full, 
free,  and  unquestioned  liberty  of  discharging,  every  part 
of  their  sacred  functions,  without  violence  or  danger.  And, 
as  Jesus  Christ  hath  appointed  a  regular  government  and 
discipline  in  his  church,  no  law  of  any  commonwealth, 
should  interfere  with,  let,  or  hinder,  the  due  exercise 
thereof,  among  the  voluntary  members  of  any  denomina- 
tion of  Christians,  according  to  their  own  profession  and 


204  [no.  ir.  104 

belief.  It  is  the  duty  of  civil  magistrates  to  protect  the 
person  and  good  name  of  all  their  jieople,  in  such  an  effec- 
tual manner  as  that  no  person  be  suffered,  either  upon  pre- 
tence of  rcli^'i.ion  or  infidelity,  to  offer  any  indignity,  via* 
lence,  abuse  or  injury  to  any  other  person  whatsoever: 
and  to  take  order,  that  all  religious  and  ecclesiastical  as- 
semblies be  held  without  molestation  or  disturbance. 

**  It  is  the  duty  of  the  people  to  pray  for  magistrates,  to 
honour  their  persons,  to  pay  them  tribute  and  other  dues, 
to  obey  their  lawful  commands,  and  to  be  subject  to  their 
authority,  for  conscience'  sake.  Infidelity  or  difference 
in  reli.ajion,  doth  not  make  void  the  magistrate's  just  and 
legal  authority,  nor  free  the  people  from  their  due  obedi- 
•n(  e  to  him:  from  which  ecclesiastical  persons  are  not  ex- 
empted." 

[Confession  of  Faith,  ch.  XXia.  Sec.  3,  4. 

Again,  a  quotation  is  made,  for  the  purpose  of  showing 
the  doctrine  of  Presbyterians  respecting 

THE    COMMUNION    OF   CHRISTIANS, 

"  All  saints  that  are  united  to  Jesus  Christ  their  head, 
by  his  Spirit  and  by  faith,  have  fellowsliip  with  him  in  his 
graces,  sufferings,  death,  resurrection  and  glory:(a)  and, 
being  united  to  one  another  in  love,  they  have  communion 
in  each  others'  gifts  and  graces,(6)  and  are  obliged  to  the 

(o)  1  John  i.  3.  That  which  we  have  seen  and  lieard,  declare  we  unto 
you,  that  ye  also  may  have  fellowship  v/itli  us:  and  truly  our  fellowship 
is  with  the  Father  and  with  his  Son  Jesus  Christ.  Eph.  iii.  16,  17,  18, 
19.  That  he  would  grant  you,  according  to  the  riches  of  his  glory,  to 
be  strengthened  with  might,  by  his  Spirit  in  the  inner-man;— that 
Christ  may  dwell  in  your  hearts  by  faith.  John  i.  16,  And  of  his  fulness 
have  all  we  received,  and  grace  for  grace.  Phil,  iii.  10.  That  I  may  know 
him,  and  the  power  of  his  resurrection,  and  the  fellowship  of  his  suffer- 
ings, being  made  conformable  unto  his  death. 

(6)  Eph.  iv.  15,  16.  But  speaking  the  truth  in  love,  may  grow  up 
into  him  in  all  things,  which  is  the  head,  even  Christ.— From  whom  the 
whole  body  fitly  joined  together,  and  compacted  by  that  which  every 
joint  supplietb,  according  to  the  effectual  working  in  the  measure  tff 


^O.  II.  105]  ao5 

performance  of  such  duties,  public  and  private,  as  do  con* 
dure  to  their  mutual  good,  both  in  the  inwaid  and  out- 
ward maii.(t') 

*<  Saints,  by  profession,  arc  bound  to  maintain  an  holy 
fellowsliip  and  communion  in  the  worship  of  God,  and  in 
performing!;  surh  other  spiritual  services  as  tend  to  their 
mutual  ediri('ati()ii;((/)  as  also  in  relieving  each  other  in 
outward  things,  according  to  their  several  abilities  and 
necessities.  Which  communion,  as  God  ofTcreth  oppor- 
tunity, is  to  be  exten<Ied  unto  all  those  who,  in  every  place, 
call  upon  the  name  of  the  Lord  Jcsu'^."(e) 

Confession  of  Faith,  ch.  XXVI.  sec.  1,  3, 

The  following  extract  repeats  some  of  the  former  declar- 
ations, and  urges  the  necessity  of  forbearance  and  cliarity 
in  relation  to  those  who  differ  in  unessential  matters. 

That  **  (iod  alone  is  Lord  of  the  conscience,  and  hath 
«  left  it  free  from  the  doctrine  and  commandments  of  men, 


every  part,  maketli  increase  of  the  body,  unto  the  edifying-  of  itsdf  in 
love. 

(c)  1  Thess.  V.  11,  14.  Wherefore  comfort  yourselves  together,  and 
edify  one  another,  even  as  also  ye  do.  Now  we  exiiort  you,  brethren, 
warn  them  that  are  unruly,  comfort  the  feeble  minded,  support  the 
weak,  be  patient  toward  all  men  Gal.  vii.  10.  As  we  have  therefore 
opportunity,  let  us  do  good  unto  all  men,  especially  unto  them  who  are 
of  the  household  of  fuith.  1  John  iii.  16,  17,  18. 

((I)  Ileb.  X.  24,  25.  And  let  us  consider  one  another,  to  provoke  un- 
to love  and  to  good  works:  -Not  forsaking  the  assembling  of  our- 
selves together,  as  the  manner  of  some  is;  but  exhorting  one  another; 
and  so  much  the  more,  as  you  see  the  day  approaching.  Acts  ii.  42,  46. 
And  they  continued  steadfastly  in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayer — And  they  continued  daily 
with  one  accord  in  the  temple,  and  breaking  o(  bread,  from  house  to 
house,  did  eat  their  meat  with  gladness  and  singleness  of  heart.  Is.  ii 
1.  1  Cor.  xi.  20. 

((?)  1  John  iii.  17.  But  whoso  hath  this  world's  goods,  and  seeth  his 
brother  have  need,  and  shuttelii  up  his  bowels  of  compassion  froqi  himj 
how  dwelleth  the  love  of  God  in  him'  Acts  xi.  29,  39.  Then  the  disci- 
ples, every  man  according  to  his  ability,  determined  to  send  relief  unto 
the  brethren  which  dwelt  in  Judea.  Which  also  they  did,  and  sent  it 
*o  the  ciders  by  the  Ixands  of  Barnabas  and  Saul  2  Cor.  8  »n49  chapters 
0 


206  [no.  II.  106 

'*  which  arc  in  any  thing  contrary  to  his  word,  or  beside 
'*  it  in  matters  of  faith  or  worship."  Therefore,  they  consi- 
der the  rights  of  private  judgment,  in  all  matters  that  res- 
pect religion,  as  universal,  and  unalienable:  They  do  not 
even  wish  to  see  any  religious  constitution  aided  by  the  ci- 
vil power,  further  than  may  be  necessary  for  protection 
and  security,  and,  at  the  same  time,  equal  and  common  to 
all  others. 

Tliat  trutli  is  in  order  to  goodness;  and  the  great  touch- 
stone of  truth,  its  tendency  to  pi-omote  holiness;  according 
to  our  Saviour's  rule,  «»  by  their  fruitsyeshall  know  ti)cm.'* 
Ani]  that  no  opinion  can  ho  either  more  pernicious  or  more 
absurd,  than  that  which  briiigs.trutli  and  falsehood  up.)n  a 
level,  and  represents  it  as  of  no  consequence  what  a  man's 
opitiions  are.  On  t!ie  conti-ary,  they  are  persuaded,  that 
there  is  an  inseparable  connection  between  faith  and  prac- 
tice, truth  and  duty.  Otherwise,  it  would  be  of  no  conse- 
quence eitlier  to  discover  truth,  or  to  embrace  it. 

That  while  under  the  conviction  of  the  above  principle, 
they  thiiik  it  necessary  to  make  effectual  provision,  that  alt 
wlio  are  admitted  as  Teachers,  be  sound  in  the  faith;  they 
also  believe,  that  there  are  truths  and  forms,  with  respect 
to  which  men  of  good  characters  and  principles  may  dif- 
fer: And  in  all  these,  they  think  it  the  duty,  both  of  pri- 
vate Christians  and  societies,  to  exercise  mutual  forbear- 
ance tov.ai  ds  each  other." 

Decliiration  prefixed  to  Form  of  Government,  Sec.  i.  iv.  v. 

Having  given  these  views  of  the  polity  of  the  Presbyte- 
rian church,  and  made  these  exiiibitions  of  their  spirit  in 
relation  to  other  denominations,  we  hasten  to  aconsidera- 
tion  of  the  last  subject  which  we  proposed  to  ourselves  to 
take  up  in  this  number,  namely  that  of 

UNITING    one's    self    TO    A   TARTICULAll    CHURCU. 

It  is  clearly  required  of  all  who  hear  the  gospel,  that 
they  join  themselves  to  the  church  of  the  Lord  Jcsu8.  The 


Ko.ii.  107]  a07 

ehristian  rrlij^ion  arkiio\vl«Ml^cs  our socta/ conslitJition;  aud 
makoH  use  of  it  for  tlic  jn'MHiotititi  of  our  .^icutcst  t^oocl.  It 
i«  miiiiiCi'stly  oiii-  tliily  to  cultivute  a  bri»tli<'rly  spirit,  ami 
«lio\v  acts  of  kiiKliicss,  to  be  fmbcarlH.^:,  and  roady  to  ( otu 
mimicatc.  Now  jiotliitic^  sccins  bitici"  calciilati'd  to  imliicc 
ns  to  do  this,  and  assist  us  iji  tho  worl;,  than  union  in  one 
society  under  tlic  blessed  Savi  mi-,  iind  in  the  same  reliq;ious 
exercises; — oftrrinj^  toi;etb(  r  soli-nin  songs  of  praise  to  the 
Aliniu^ht} — min.i;liiijj;  vows  bcl'ore  the  thione  of  the  Eter- 
nal— piesftitirjpj  initual  pr.i}  ers  for  blessini;s  on  our- 
selves and  on  one  another — a^ui  receiving  the  cniblem.s 
of  the  broken  bod^  an<l  shi'd  bhxxlofour  coinmon  Lord. 
B  it  not  onlj  nur  aocial  afle^tions  ai*e  i;nj)roved  by  social  rc- 
lisfjious  exercises:  tbcfervour  of  jjicly  and  zial  is  enkindled, 
by  associatini^  with  the  fervently  pious.  And  indeed  so 
po\veirulty,yet  mysteriously  are  human  souls  united  by  the 
law  of  sympatiiy,  thai  evei'v  grace  is  invignrattd  by  join- 
ing mi  the  solemn  devniions  of  a  religious  assembly.  Acc<»r- 
dingiy.  our  Saviour  sent  his  apostles  out  to  gather  a(hurc|i 
in  the  world;  and  we  freqm  ntly  Iind  the  di.sLi])Ies,  in  the 
history  of  tlie  Acts  of  the  ajmstles.  ass-  mbled,  that  with  onr 
mind  and  one  mmilh  they  may  glorij'y  God,  even  the  Fat  her  of 
our  LordJdsiis  Chris!.  Such  assemblies  tor»  arc  continual- 
ly mentioned  and  encouraged  in  the  ej)istles.  And  chris- 
tians are  commanded,  not  to  forsake  the  assembling  of  them- 
selves together.  It  is  to  be  remarked  too  that  whrrever  the 
apostles  of  Christ  made  converts,  thcie  they  ordained  el- 
ders or  bishops,  appointed  other  olficers,  and  in  a  word  or- 
ganized cliurches.  There,  too,  they  required  tjiat  worship 
should  be  supp.irted,  ministers  njaintained,  discipline  ex- 
ercised. And  it  seemi'd  to  be  the  universal  requirement 
and  practice  that  all,  who  gave  themselves  to  the  LmU  should 
join  (liemselves  to  the  church. 

This  being  the  case,  they  who  refuse  to  connect  them- 
)?elves  with  the  church,  <lisi'egard  the  institution  of  Christ, 
and  deprive  themselves  of  many  \tvy  important  advanta- 
ges.    At  the  same  time,  w  hilc  tliey  refuse  to  nnite  wifii  thp 


20^  [no.  ii.  106 

society  of  christians;  whatever  their  inward  feelings  may 
be,  they  openly  take  their  place  wiih  the  world,  and  by  their 
conduct  and  the  influence  of  their  example,  declare  against 
Christ.  They  ought  therefore  to  become  members  of  the 
church. 

But  liere  an  important  question  occurs;  With  what  parti* 
Cular  church  shall  1  connect  myself?  It  is  a  questi  m  of  great 
magnitude  to  the  individual,  and  requires  most  careful  ex- 
amination. Some  suppose  that  they  are  under  obligation 
to  join  the  church,  in  which  they  were  baptized — We  say, 
no:  because  baptism  was  instituted  before  there  were  sepa- 
rate denominations.  It  introduces  the  subject  of  it  into  the 
visible  church  of  Christ,  and  was  never  intended  to  be  a 
badge  of  party  distinction.  Some  suppose  that  they  ought 
to  be  members  of  the  church,  in  whicli  they  first  received 
the  Lord's  supper.  We  think  that  this  does  not  bind  them; 
for  a  reason  just  assigned.  Others  suppose  that  they  are 
born  in  particular  churches,  and  therefore  are  under  obli- 
gation to  continue  in  them.  But  this  is  a  notion  utterly 
unscriptural;  and  it  is  high  time  that  it  should  become  ob- 
solete. 

The  question  before  us  is  of  very  great  extent,  and  we 
cannot  now  discuss  it  fully.  We  would  however  offer  a 
few  remarks  for  the  purpose  of  putting  our  readers  to  think 
on  the  subject,  and  giving  what  we  suppose  a  right  direc- 
tion to  their  thoughts. 

1.  One  great  object  of  joining  a  church  is,  as  we  have 
seen,  the  cultivation  of  benevolent  affections,  of  warm,  ex- 
panded, fraternal  love.  We  ought  then  to  examine  the 
principles  and  practice  of  all  societies,  and  ascertain  in 
connection  with  which,  this  important  object  can  be  best 
obtained. 

2.  Another  great  object  is,  learning  the  will  of  God,  and 
the  cultivation  of  right  affections  towards  him.  We  ought 
then  to  examine  in  what  society  we  can  gain  the  best  in- 
struction; that  is,  where  wc  can  best  be  taught  what  God 


KO.  W.  109]  «09 

is,  and  what  duty  God  requires  of  man;  and  obtain  the  best 
helps  to  enable  us  to  practise  wbat  we  know.  Tlie  asciT- 
taiwing  of  this,  will  be  an  important  step  towards  tb«  de- 
termination of  the  ejrcat  question. 

In  a  word,  the  enquiry  with  all  ought  to  be,  in  what 
Connection  shall  we  enjoy  most  communion  with  (iod, 
be  enabled  to  render  the  most  exact  obedience  to  all  the 
rules  of  holy  living  laid  down  in  the  gosp-l,  and  most  suc- 
cessfully make  our  way  to  heaven?  For  as  respocts  our- 
selves, the  grand  object,  and  that  with  which  notliing  else 
ought  to  be  allowed  to  interfere,  is  the  salvation  of  our 
souls.  And  in  proportioiv  as  our  souls  prosper,  as  we  are 
growing  in  grace  and  divine  knowledge,  we  shall  bo  pre- 
pared for  rendering  every  service  required  of  us  in  this  life. 
No  church  ought  to  wish  any  to  join  it,  unless  they  have 
examined  the  subject,  and  are  convinced  that  thus  they 
can  be  best  taught,  and  most  fully  assisted  in  working  out 
their  salvation.  But  this  is  a  point,  which  no  one  ou.i.',iil  to 
presume  to  settle  for  another.  It  is  the  duty  of  all  to  atfurd 
6uch  helps  as  they  can  to  guide  the  enquirer,  and  then  leave 
him  to  ask  counsel  of  God,  and  determine  the  matter  for 
himself. 

But  there  is  an  objection  in  the  minds  of  many  to  con- 
nection with  '.uiy  particular  church,  which  ought  to  be  re- 
muved:  and  this  especially  as  the  removal  of  it  will  throw 
light  on  the  general  subject  of  this  essay.  The  objection 
is  tliis— "  I  fear  that,  should  I  join  any  jjarticular  society, 
1  shall  have  narrow  views  and  feelings,  and  become  alter 
a  while,  a  bigot  to  the  particular  tenets  of  that  society.'* 
To  this  we  would  answer.  1.  By  standing  unconnected 
with  any  denomination,  you  run  the  risk  of  losing  your  in- 
terest in  the  prosperity  of  the  church,  and  becoming  indif- 
ferent to  those  things  which  ought  to  engage  your  warm- 
est zeal,  and  call  forth  your  brst  exertions.  The  extr-eme 
of  iukewa»-mnoss  ought  to  b«'  avoided  its  'vll  as  tint  of  bi- 
gotry.    2.  The  objection  is  founded  on  a  mistake.      The 


210  [no.  ir.  110 

practice  of  different  cliurclics,  we  are  sorry  to  say,  roun- 
tenances  this  mistake — and  it  is  high  time  that  it  should  be 
rectified.  F*»r  this  purpose  we  observe,  that  a  body  of  re- 
ligious doctrine  has  been  handed  down  from  the  days  of 
the  apostles  to  this  day,  and  has  been  received  by  all  who 
acknowledge  tha^  "  the  bible  is  their  religion,"  and  are  dis- 
posed to  subnsit  to  its  dictates.  These  pi^'sons,  by  what- 
ever  name  di.-tinguisiied  constitHte  the  church  of  Christ — 
in  other  words,  '•  The  church  consists  of  all  who  profess 
the  inic  relii^wn.  with  tiicir  children."  INow  wiien  you  join 
any  particular  ort'iodc/X  church,  you  do  not  shut  yourself 
out  from  the  universal  society  of  christians.  On  the  con- 
trary, you  bring  yourself  into  conneciion  with  tiiem,  and 
have  a  right  to  ail  the  aid  they  can  afford  you  in  your  chris- 
tian j)i!grimagc.  Tiieir  gifts  and  graces  are  for  your  bene- 
fit, as  you  have  an  opportunity  to  enjoy  tluMii;  their  minis- 
ters are  your  ministers,  and  whenever  you  can  satisfy  them 
inajiulgment  of  charity  that  Christ  has  received  you,  they 
are  bound  to  receive  you  also.  All  are  your  brethren,  and  you 
are  the  disciples  of  one  common  Lord.  "  All  things  are 
Yiujrs — V.'lifther  Paul,  Apollos,  or  Ct'phas". — Whether  Ro- 
mainc  or  Watts,  Hervey  or  Witlierspoon,  Newton  or  Dodd- 
ridge, Scott  or  Davies,  Cooper  or  Hall. — The  case  may  be 
illustrate*!  by  the  constitutio!i  of  our  country.  We  are  citi- 
zens of  Virgviia.  As  such,  we  are  citizens  of  the  United 
Slates.  O'lr  citizeiiship  here, gives  us  a  right  to  all  the  privi- 
leges which  accrue,  at  home  or  abroad,  to  citizens  of  the  union. 
We  prefer  a  residence  in  Virginia:  her  laws,  institutions  and 
manners  are  upon  the  wiiole  most  agreeable  to  us,  and  wc 
find  tliat  we  can  live  here  more  comfortably  than  elsewhere. 
Now,  althouglj  we  feci  this  preference,  it  does  not  lessen 
our  regard  to  the  liononr  and  interest  of  the  other  states. 
Tiiey,  t'lo,  are  a  part  of  our  common  country.  You  prefer 
a  home  in  the  south,  the  west,  or  the  north — Be  it  so.  You 
liave  your  choice.  When,  however,  you  come  hei'C,  we  ac- 
knowledge you  as  a  countryman,  and  bid  you  welcome  to 


NO.  II.  HI]  211 

cU  our  privilcges  —  AtK!  nvIkmi  wc  pass  into  your  st:ite, 
we  expect  the  same.  BesiMis,  should  any  en<in>  :y\\Mk  us; 
let  tfic  invasion  he  in  what  part  itn.ay,  we  will  all  unite  to 
repel  our  cmaion  fo.— Su.h  is  the  state  of  our  country; 
and  he  who  foments  division  and  jealousy  ought  to  be  re- 
garded as  a  puhlic  en<niy. 

Wc  think  tliis  an  apt  illustration  of  the  condition  of  the 
church;  and  of  the  conduct  and  feelinjjjs  b.coiniu.j;  tli<'  dif- 
ferent denominations  of  Christians.     Au  individual    n»ay 
\cvy  well  prefer  a  ronnection  witii  one  denomination:  be- 
cause with  them  In  can  best  make  his  way  towards  heuven. 
But  after  all,  there  is  hut  one  ( hurch;  and  all  who  belon.!^ 
to  any  branch  of  it,  helon,;-  to   that  one  univrrsal  church; 
of  the  Lord  J»sus.     The  vari.ms  s«)C!eties  that  (>Nist,  con- 
stitute,  if  we  may  so  express  it,  the  Union:  toc^cthcr  they 
make,  up  the  visible  kin.cjdom  of  our  blessed  Lord.   Do  you, 
because  you  arc  a  Vir.i-itiian,   dislike  your  countrvmen  in 
Kew  England,  Kentucky,  oi'  Georgia?  Surely  not— So  then, 
there  is  no  reason  why  you,  as  the  member  of  a  particular 
church,  should  have  narrow  feelings  and  Joalousiis  in  re- 
lation to  your  brKhren  of  other  soci.>ties.-5ieoause  some 
contracted  persons  give  way  to  local  pcjudices,    and  <  hr- 
rish  local   jealousies;  and   because  bad  men  make  use  of 
these  feelings    to    accomplish  their   purposes,  would   yoii 
therefore  renounce  your  citizenship  as  a  Virginian,  a  New 
Yorker,  a  Georgian?  Surely  not.     ISeithor  th.-n  ougl.t  you 
to  cut  yourself  off  from    the  benefits  of  a  religious  connec 
tion,  because  there  arc  perhaps  in  all  societies,  zoalotsand 
bigots  whose  views  and  feelings  cannot  g')  beyond  tlic  pale 
of  their  own  church. 

This  subject  oug!.t  to  be  morr  carofully  invest.gated 
than  it  has  been.  Christiansin  tl.iscouutry,  wherethechurch 
is  free  from  sinister  worldly  and  political  itiHuences,  arc 
in  the  happiest  condition  for  a  cool  and  impartial  exam- 
ination. And  wc  owe  it  to  that  gracious  pp.v. deuce, 
that  has  placed  us  on  the  elevated  ground  of  perfect  reh- 
giou«  libertv,  and  given  to  all  churches  a  perfect  equality 


21S  [NO.  11.  112 

of  privileges,  to  set  an  example  for  the  edification  of  thp 
world.  Here  it  ought  to  be  made  apparent  that  the  genius 
of  Christianity  is  Love;  thetrucly  liberal  spirit  of  the  gos- 
pel ought  to  be  exemplified;  its  disdain  of  mere  forms  and 
cere. notiies,  of  outward  show  and  circumstance,  ought  to 
be  exhibited.  If  feelings  connected  with  religious  establish- 
ments, and  with  the  political  disputes  of  foreign  countries 
and  former  times,  should  be  allowed  to  possess  all  tiie 
force  of  long  received  tradition,  and  exert  their  influence 
among  us,  it  will  prove  that  we  are  not  yet  emancipated 
from  our  intellectual  bondage  to  the  old  world;  and  that 
we  do  not  yet  know  how  to  appreciate  our  privileges. 
Our  modes  of  woj-ship  are  not,  here,  connected  with  world- 
ly interests,  and  political  institutions;  they  are  not  on  the 
one  hand  a  badge  of  royal  favour,  or  of  civil  degradation. 
We  have  no  concern  in  them,  except  as  they  are  modes  of 
expressing  and  cultivating  humble  and  pious  affections — 
In  that  regard  alo!ie  are  they  to  be  valued.  And  when 
we  see,  as  far  as  we  can  judge,  equally  humble  and  pious 
professors  among  all  denominations,  we  ought  to  take 
heed  how  we  condemn  any.  Lest  peradventure  we  should 
reject  tiiose,  whom  Christ  has  received. 

We  repeat,  that  we  do  not  wish,  in  the  present  state  of 
the  world,  to  see  an  amalgamation  of  different  societies — 
JNor  are  we  advocates  for  the  spurious  liberality  of  the  pre- 
sent day,  V.  l»ich  breaks  down  all  distinction  between  dif- 
ferent principlon,  and  overthrows  all  the  harriers  of  disci- 
pline, and  siKikes  the  Christian,  the  Deist,  and  the  Ma- 
hometan fraternize  in  a  vague  undefined  religious  feeling. 
But  among  professed  disciples  of  the  Lord,  who  hold  the 
same  fundamental  doctrines,  who  give  tokens  of  their 
having  felt  his  saving  power,  and  v^rho  are  honestly  en- 
dcavoui'ing  to  waik  before  him  in  love,  we  do  wish  to  see 
prevalent  aspirit  of  concession  and  forbearance,  of  brotherly 
kindness  and  active  charity.  We  wish  them  to  acknowledge 
on«^  another  both  'publicly  and  privately  as  brethren,  and 
suffer  no  emulation  to  exist  among  them  but  in  doing  good, 


NO.  II.  113]  213 

We  have  no  objection  at  all,  as  said  before,  that  tliere 
should  be  a  free  discussioii  of  all  points  of  difference,  be- 
tween the  chiirclies.  In  the  judgment  of  all,  much,  as  to 
the  ordei-int^  of  worship  and  the  details  of  diHcipline,  is 
left  to  human  discretion,  to  our  Judgment  of  expediency — 
With  only  tliis  limitation,  that  rue  do  not  violate  the  great 
principles  laid  down  in  the  gospel.  Now  as  there  are  wise 
and  good  men  in  every  denomination,  a  free  intercourse, 
and  liberal  discussion  will  enable  the  several  societies  to 
profit  by  the  experience  and  observation  of  each  other; 
and  by  their  various  gifts  and  graces.  None  are  perfect 
— none  too  wise  to  learn — and  none  ought  to  be  too  proud 
to  be  taught.  As  for  us,  we  should  hold  ourselves  forever 
indebted  to  that  individual,  or  society,  who  would  teach  us 
any  (and  doubtless  there  are  many)  truths,  of  which  we 
are  ignorant;  or  point  out  to  us  any  way  in  which  we  mi)2;ht 
better  serve  God;  or  show  us  how  we  might  more  efTectu- 
ally  regulate  our  own  hearts,  more  successfully  wage 
war  against  an  insnaring  world;  or  in  a  W'ord,  more  pros- 
perously jjursue  our  Journey  to  heaven. 

But  while  we  wish  to  promote  liberal  enquiry  and  ami- 
cable discussion,  we  are  utterly  opposed  to  angry  conten- 
tion, and  the  fierceness  of  controversy.  On  such  occasions 
we  are  reminded  of  the  affecting  words  of  the  Patriarch 
adopted  by  us  for  a  motto.  And  when  we  observe  the  com- 
batants drawing  up  their  raiiks,  and  preparing  for  a  batlle, 
we  are  ready  to  exclaim  in  the  language  which  thepoctputs 
into  the  mouth  of  a  peace  making  old  man. 

Parcitejam,  Rutuli;  et  vos  tela  inhibete  Latini. 

Or  rather  to  adojjt  an  eminently  hcautif({l  and  liappy  ap- 
plication to  this  subject  of  a  passage  in  Milton,  made  by 
the  late  pious  and  learned  bishop  Home  in  his  commenta. 
rj  on  the  Psalms. 

Let  us  no  more  contend,  nor  blame 

Each  other,  blam'd  enough  elsewhere,  but  strive 
In  offices  of  love,  how  we  may  lighten 
Each  others'  burden,  in  our  share  of  woe 
P 


214  [no.  II.  114 

In  conformity  to  the  feelings  thus  expressed,  we  close 
this  number,  (ieclaring  that  it  was  not  our  intention 
by  any  single  word  or  sentence  in  this  whole  work, 
to  wound  the  feelings  of  an  individual  of  any  denomination. 
And  if  this  has  unintentionally  been  done,  we  hope  that 
our  offended  brethren  will  forgive  us^  and  that  God  will 
forgive  us  also. 

Our  object  is  to  advance  the  interests  of  that  religion  in 
its  purity,  which  gives  glory  to  God,  and  promotes  peace 
among  men. 


NOTES. 


'Additional  evidence  that  the  old  Episcopal  church  acknow- 
ledged the  validity  of  Presbyterial  ordination.  Referred  to  pa, 
115.  [no.  II.  15.] 

We  wish  that  this  subject  should  be  put  beyond  all  doubt^ 
and  therefore  present  to  the  reader  the  following  historical 
notices,  in  addition  to  what  he  has  already  seen  on  this 
subject. 

"About  the  year  1538,  was  published  by  authority,  A 
Declaration  made  of  the  Functions  and  D  vine  Institution  of 
Bishops  and  Priests,  subscribed  by  Thomas  Cromwell,  Earl 
of  Essex  and  lord  vicegerent  in  ecclesiastical  affairs,  the 
archbishops  of  Canterbury  and  York,  eleven  bishops,  and 
many  other  doctors  and  civilians,  by  whom  it  is  thus  re- 
solvetf, 

<  That  in  the  New  Testament  there  is  no  mention  made 
of  any  degrees  or  distinctions  in  orders  but  only  of  deacons 
or  ministers,  and  of  i)riests  or  bishops:  Burnet's  Hist.  Ref. 

<  The  Erudition  of  a  christian  man,  a  book  made  by  the 
whole  clergy  in  their  Provincial  Synod,  Anno  1537,  set 
forth  by  the  king  and  parliament,  and  commanded  to  be 
preaci:(Mi  to  tlii-  whole  kingdom,  mentions  but  two  orders, 
bishops  (or  pj  esby ters)  and  deacons.' 


HO.  II.  145]  215 

*  John  Alasco,  a  noble  Pole,  with  his  (oiij^rej^ation  oi 
Prfsbyterial  Gornians  was  settled  in  Kiii;hiii(i;  and  assist- 
ed in  reform  iii,ef  the  e((  lesiastiral  laws.*  Burnet,  p.  154. 

<  Several  Presbytoiian  ministers  had  preferment  in  the 
church  in  queen  Elizabeth's  time,  without  reordina- 
tion. — William  M  hittingham,  head  of  the  non-(on  f(»im- 
ists  of  Frankfort,  n|)(>n  his  return  to  Fnt^iand,  wai< 
made  dean  of  Durham,  about  the  year  15G3, — Mr.  Travers 
ordained  by  a  presbytery  beyond  sea,  was  seven  years  lec- 
turer in  the  temple,  and  had  tije  bishop  of  London's  letter 
for  it.' 

In  the  English  Statutes,  there  is  a  law  which  shows,  most 
decisively,  what  was  tite  practice  in  the  time  of  which  we 
speak.  It  is  a  law  of  the  13  £liz.  chap.  xii.  In  this  it  is 
enacted  that  all  who  are,  or  pretend  to  be,  ministers  of 
God's  holy  woi'd  and  sacraments,  by  reason  of  any  otiier 
form  of  institution,  (onsecration,  or  ordering,  than  the  form 
set  forth  by  parliament  in  the  time  of  the  late  king  of  most 
worthy  memory,  king  Edward  the  sixth,  or  now  used  in  the 
reign  of  our  most  gracious  sovereign  lady,  before  the  feast 
of  the  nativity  of  Christ  next  following  shall,  in  the  pre- 
sence of  the  bishop  &c.  declare  his  assent,  and  subscribe  to 
all  the  articles  of  religion,  which  only  concern  the  confes- 
sion of  the  true  christain  faith,  and  the  doctrine  of  the  sa- 
craments, &c.* 

More  it  is  evident  tliat  ministers  ordained  presbyterially, 
are  allowed  to  otliciate  without  re-ordination,  on  subscrib- 
ing the  doctrinal  articles  of  the  English  church. 

To  this  it  may  be  added  that  the  leading  men  in  that 
church,  before  the  days  of  archbishop  Laud,  manifest- 
ed great  regard  for  the  foreign  Protestant  churches;  and 
were  careful  to  avoid  giving  them  offence.  «  Dr.  Laud,  in 
a  disputation  for  his  degrees,  asserting  the  superiority  ol 
bishops,  was  publickly  checked  by  Dr.  Holland,  the  king's 
professor  of  divinity  in  Ox  ord,  telling  him,  he  was  a  schis- 
mati(  k,  and  went  about  to  make  a  division  between  the  Kn- 
lish  and  other  reformed  churches." 


216  [no.  it.  116 

The  following  list  of  the  churches  in  which  ordination 
was  performed  by  presbyters  is  given  from  an  old  work  on 
this  subject,  and  may  show  why  the  illustrious  reformers  of 
England  were  so  careful  to  avoid  the  doctrine,  which  cuts 
off  from  the  church  of  Christ  all  who  did  not  adopt  their 
discipline. 

OKDINATION    PERFORM'd    BY   PRESBYTERS. 

In  the  kingdom  of  Sweedland,  Denmark,  and  Norway, 
of  Prussia  and  Brandenburg. 

In  Holland,  Zeland,  &c.  and  some  part  of  Brabant  and 
Flanders. 

In  Geneva. 

The  four  Swiss  Protestant  Cantons,  being  three  times  as 
big  as  the  Popish  ones. 

Tiie  country  of  the  Grisons. 

Tallies  of  Piedmont. 

The  Reformed  churches  in  Poland,  Hungary,  Transyl- 
vania. ^ 

In  France  before  the  late  'persecutions. 

In  Germany,  as  Brunswick  and  Lunenburg,  Saxony, 
Wirtenburg,  Mecklenburg,  Dantzick  and  some  other  Hans 
Towns,  Pomcren.  Hesse,  Leipsick,  Anhault,  Palatine  on 
the  Rhine,  Silesia.  Bohemia,  Moravia,  as  Protestant. 
Scotland,  New  England. 

In  England  and  Ireland  by  Protestant  Dissenters, 

Note  ii.  Referred  to  pa.  125.  [no.  ii.  25.] 

On  the  impossibility  of  tracing  a  regular  ecclesiastical  sue- 

cession. 
«This  principle  of  lineal  succession  from  ^ome,  destroys 
all  churches  in  the  world:  for  there's  no  chjirch  this  day 
can  produce  such  a  succession,  as  hath  met  with  no  canon- 
ical interru])tion. 


NO.  II.  117]  S17 

Tlie  Qreekf  Latin,  and  African  churches  bid  fairest  for  it, 
and  all  of  'em  pretend  to  derive  their  succession  from  St. 
Peter. 

Thus  the  most  considerable  part  of  the  gentile  world 
that's  christianizM,  wou'd  be  reputed  the  offspring  of  the 
chief  apostle,  as  they  term  him. 

It  seems  St.  Pft«^  the  great  apostle  of  the  gcntili-s,  either 
left  no  successor  behind  him,  or  no  body  knows  what's 
become  of  him. 

I^eter,  the  apostle  of  the  Jews,  must  be  the  universal 
head  of  all  the  gpntile  churches,  and  Paul  the  apostle  of  tlic 
gentiles,  has  left  no  body,  it  seems  neither  Jew  nor  Gen- 
tile, to  derive  their  claim  from  him.  Thus  poor  Paul  and 
the  other  apostles  must  be  written  childless,  or  be  the  j)ro- 
gcnitors  of  an  offspring  that's  long  ago  extinct,  or  so  very 
obscure  that  tlit'ir  names  are  written  in  the  dust. 

But  upon  the  utihappiness  of  it  is,  the  Greek,  Latin  and 
Sfrican  churches,  who  pretend  to  be  the  three  j)atriiirchal 
successors,  can't  agree  about  the  inheritance.  The  Pojte, 
who  reckons  himself  the  eldest  brother,  claims  to  himself 
the  whole,  and  condemns  the  other  two  as  spurious.  Thus 
Bellarmine  speaking  of  the  Greek  church,  says,  that  she  has 
no  succession;  and  that  there  has  been  no  succession  in 
Jintioch,  Alexandria  and  Jentsalem^  since  those  places  fell 
into  the  hands  of  the  Persians  and  Saracens;  and  if  ever 
there  was  any,  the  same  was  very  obscure.  De  wVof.  Eccl. 
cap.  8. 

On  the  other  hand,  the  Greeks  condemn  the  Roman  suc- 
cession, and,  according  to  Bellarmine,  were  the  first  who 
heartily  oppos'd  the  Primacy  o^  Rome.  Lib.de  Pontif.  prrf. 

Even  Barlaam  the  monk  denies  it.  What  Law,  says  lie, 
obligeth  us  to  reckon  the  bishop  of  Rome  Petcr\s  only  stic- 
cessor,  that  must  rule  all  the  rest?  He  goes  further,  and 
denies  Peter  to  have  been  Bishop  of  Rome;  as  many  »itour 
Protestant  writers  do.  De  princip.  cap.  3.  in  Rill,  patr.xid. 
Fvnc,  Chron. 


218  [no.  II.  lib 

IVovv,  of  all  these  pretended  successions,  the  Roman  is 
most  suspitious,  as  being  often  interrupted  by  Simomj,  Here- 
sy and  Schism. 

By  this  principle  none  can  tell  whether  they  be  ministers 
of  Christ:  How  shall  they  know  that  all  the  predecessors 
of  that  bishop  who  ordainM  them  were  canonical  bishops? 
that  none  of  'em  were  guilty  of  Simony  or  Heresy,  or  any 
other  acts  or  things  tiiat  tnalce  canonic  al  nullities?  Can  any 
mortal  know  who  was  the  bishop  that  was  the  root  of  his 
succession? 

Let  it  be  foither  consider'd,  that  the  antiont  catalogues 
of  the  aj)ostl!''s  successors  were  made  by  conjecture.  Euseb, 
Ecd.  Hist.  lib.  5.  cap.  4. 

Ti«is  succession  is  no  where  so  evident  as  to  demonstrate 
the  thing  intended.  A  list  wou'd  be  expected  of  apostoli- 
cal successors,  not  only  in  the  great  patriarchal  churches, 
but  in  all  others  planted  by  the  apostles,  as  Philippif  Co- 
rinih,  Cesarca;  and  not  only  in  Ephesus^  but  in  all  the  seven 
chu.jrhes  o^  Jlsia,  which  has  not  been  yet  produc'd.  In  the 
patiiarcijal  churches,  the  beginning  of  the  line  Is  inscru- 
table. 

At  Rome,  'tis  not  certain,  whether  LinuSf  Chius,  Jlnacle- 
tus,  or  Clemens  are  to  be  reckon'd  first. 

As  for  »Sntioch,  'tis  not  yet  agreed  whether  Peter,  Euodius 
or  Ignatius  succeeded  Pe^cr  or  Paul,  or  the  one  and  liir  other 
Paul:  At  Jilexandria,  where  the  succession  seems  to  run 
clearest,  the  original  of  the  power  is  imputed  to  the  presby- 
ters, as  was  observ'd  already. 

If  there  be  any  certainty  in  this  succession,  the  fathers 
ascribe  it  to  presbyters  as  much  as  to  bishops.  Ignatius,  a 
man  of  indisputable  authorit}' with  prelates,  saith.  That  the 
presbyters  succeeded  in  the  place  of  the  bench  of  the  apostles, 
rojv  7ipB<y^3vrs()Giv  sic,  totlov  ad  Mag.  p.  33.  Vos.  Ed. 

Irenaeus,  anotliei*  supposed  champion  of  the  party,  aflirms 
the  same.  TradHionem,  ah  JipostoliSf  qua  per  succcssionem 
Preshutcrorum.  adv.  hcEr.  I.  S. 


NO.  U.  119]  219 

The  apostles  ordainM  as  presbyters,  and  in  that  capacity 
presbyters  succeed  'em;  but  'tis  the  sik  cession  of  dix  trine 
and  not  of  persons  that  the  fathers  principally  iiKsist  u|jt»n. 

The  succession  of  persons  without  the  orthodox  doctrine 
is  no  mark  of  a  true  church;  as  amont^  the  Jr/V/«s,  where 
they  had  a  succession  of  bishops,  and  yet  nu  true  church. 
JS^azian.  in  laud.  Jthan.*- — Owcn^s  Pica. 

Note  hi.     Referred  to  pa.  159,  [no.  ii.  59.] 

The  most  ancient  Episcopacij  was  Farocldal. 

'<lt\vas  the  bishop  that  baptized  all  the  catrchuinen'?  in 
his  dioccss,  took  their  examination  and  confession  in  tho 
presence  of  the  rvhole  church  and  clergij;  as  appeals  at  large 
in  Dionysius's  Ecclesiastical  Hierarchy. 

It  was  the  bishop  that  administered  the  Eucharist  to  the 
whole  diocess  at  one  altar^  attended  witli  ail  the  Ecclesias- 
tical orders,  especially  the  priests  and  deacons,  who  stood 
round  about  him,  and  assisted  him. 

It  was  tl»e  bishop's  proper  office  to  preach  to  the  whole 
diocess,  as  the  pastor  of  it.  And  thrref.»re  it  is  observ'd 
by  the  author  of  the  Ecclesiastical  Ilierachtj,  that  it  w  as  pi  i». 
per  to  the  bishop  to  liave  at  his  ordination  a  bible  laid  on  his 
head,  which  the  inferior  orders  had  not. 

We  are  bishops  for  their  sakes,  saith  Mstin,  to  whom  we 
minister  in  the  Word  and  Sacraments.  TUe fathers  of  the 
sixth  council  in  Constantinople  at  Trnllum  decreed,  that 
the  bisliops  who  preside  in  the  churches,  shou'd  every  daij,  es- 
pecially on  the  Lard's  days,  teach  all  tlieirclera^y  ;ind  people 
the  words  of  piety  and  true  religion,  gathering  the  Judgments 
of  truth  out  of  the  Holy  Scriptures. 

The  eleventh  council  of  Toledo,  enjoyns  bishops  to  preach 
constantly,  and  not  to  be  hindered  by  any  worldly  cares  from 
the  study  of  the  scriptures,  nor  suffer  those  committed  to  their 
care  to  perish  with  the  famine  of  the  word  of  God. 

The  ancient  dioceses  were  like  our  parishes,  because 
<thc  whole  dioccss  met  tos^ether  in  one  place,  which  a  dio- 
*ces8  of  the  present  extent  cannot  do.' 


220  [no.  II.  120 

There  was  but  one  altar  or  communion-table  in  the  whole 
dioccss.  Thus  Ignatius,  *  If  any  one  be  not  within  the  altar, 
«he  is  deprived  of  the  bread  of  God:  for  if  the  prayer  of 
«one  or  two  have  so  great  power,  how  much  more  the  pray- 
<er  of  the  bishop  and  the  whole  church? — In  another  place; 

*  Run  altogother  as  into  one  temple  of  God,  as  to  one  altar 
i'AS  to  one  Jesus  Christ. 

i  Justin  Martyr  saith,  that  on  Sunday  all  that  lived  in  the 
<  city  and  country  met  together  in  one  place,  and  the  bishop 
*(6  aposclojg)  preached  and  administred  the  Eucharist  to 

*  them. 

It  is  granted,  by  the  most  learned  advocates  forEpisro- 

pary,  that  anciently  the  bishop's  diocess  was  so  small,  that 
one  altar  was  sufficient  for  it.  So  Mr.  Mede  Proof  for  Church- 
es in  the  9.dcent.  p.  29.  Dr.  Hammond,  Dissert.  3.  cap.  3.  s.  15. 

All  the  people  of  a  diocess  were  present  at  church-cen- 
sures. Hence  Clemens  Romanus  exhorts  the  Corinthian 
Schismaticks  to  depart,  and  submit  to  the  determination  of 
the  multitude. 

Cyprian  speaks  of  a  decree  made  by  himself  and  66  bish- 
ops more,  -That  the  lapsed   ordinarily  shou'd  not  be  ad- 

*  mitted  to  communion  without  the  request  and  knowledge 
«  of  the  people. 

They  all  met  together  to  chuse  a  new  bishop.  Cyprian 
saith,  <  the  people  chiefly  hath  the  power  of  chusing  worthy 

*  ministers  and  rejecting  the  unworthy. 

Thus  Fabianus  elected  bishop  o(  Rome  by  all  the  brethren 
?.sscn»bled  together  in  the  church:  and  all  the  people  cried 
with  one  consent  that  he  was  worthy.  Here  all  the  Roman 
churcii  met  together  in  one  place. 

As  numerous  as  the  clergy  and  christian  people  at  Rome 
were  at  this  time,  they  were  no  more  than  could  assemble 
in  (juc  place  to  hear  Cyprian^s  letters  read  by  Cornelius  un- 
to them. 

The  whole  Roman  church  was  concern'd  in  the  epistle 
wliich  the  Roman  clergy  wrote  to  the  clergy  at  Carthage  in 
Cyprian'^s  retirement,   which  ends  with  salutations  to  the 


NO.  II.  121]  221 

brethren  of  Carthage  from  the  confessors,  presbyters,  and 
the  Tvliole  church  at  Rome. 

All  the  (liocess  were  obliged  to  communicate  with  the 
bishop  At  Easter,  and  other  principal  ft-.stivities.  Thus  tho 
fourth  council  of  Orleans,  *  Let  the  chief  citizens  keep  the 
♦  great  festivals  in  the  presence  of  the  bishop.  Tho 
council  of  Jigatha  requires  the  greater  solemnities  to  be 
celebrated  in  the  city  or  parish  church. 

Tlio  ancient  diocesses  were  parochial,  because  there  were 
diocesses  in  villages  and  lesser  towns  as  well  as  in  cities. 

Sozomen  observes  that  in  Scythia,  tho'  there  were  seve- 
ral cities,  there  was  but  one  bishop:  in  other  countries 
there  were  bishops  in  some  villages,  as  in  Arabia  and  in 
Cyprus,  as  also  among  the  JSTovatians  in  Phrygia  and  among 
the  Montanists. 

In  Egypt  there  were  bishops  in  several  villages,  as  in 
Hydrax  and  Palebiscay  two  villages  belonging  to  Penta- 
polis:  OlbiuiUf  a  village  in  the  same  region,  had  its  bishop. 
In  other  parts  of  Africa  the  ancient  custom  of  setting  up 
bishops  in  lesser  villages  and  other  obscure  places  was  ron- 
tinu'd  unto  Leo's  time,  who  wrote  to  the  bishops  o(  Miiiri- 
tania  Cctstariensis  to  forbid  that  practise,  as  contrary  to 
some  canons,  and  the  dignity  of  bishops. 

There  were  several  bishops  in  small  villages  in  Palestine 
under  the  patriarch  of  Jerusalem^  as  appears  by  OulicL 
Tyri%LS  his  catalogue.  This  is  confess'd  by  Mr.  Fnller  an 
Episcopal  divine,  who  observes  that  <  Lydda,  Jamnia,  and 
tJoppa,  three  Episcopal  towns,  were  within  four  miles  one 

<  of  another.  He  adds,  neither  let  it  stagger  the  reader, 
« if  in  that  catalogue  of  Tyrius  he  light  on  many  bishop's 

<  seats,  which  are  not  to  be  found  in  Mereator,  Orlelius,  or 
*any  other  geographer,  for  some  of  them  were  such  jmor 
*  places,  that  they  were  asham'd  to  appear  in  a  map. — For 

<  in  that  age  bishops  had  their  sees  at  poor  and  contempt! - 
<ble  villages. 

Q 


22®  [no.  II.  112 

<*  C/jnysos/o7n.  judged  150  persons  a  sufficient  clnirge  for 
one  person,  if  s,  saith  he,  a  very  laborious  imder taking Jor 
one  minister  alone  to  preside  over  150  men. 

So  that  according  to  the  sentiments  of  this  great  man, 
\^ho  had  just  ideas  of  the  pastoral  charge,  a  congregation 
of  200  persons  needed  a  bishop  to  preside  over  them  with 
one  or  more  presbyters. 

The  ancient  diocesses  were  originally  parochial,  if  we 
consider  how  numerous  they  were  in  a  province. 

In  Africa  bishopricks  lay  very  near  one  another,  that 
vast  assemblies  of  bishops  met  together  on  several  occa- 
sions. A  council  of  43  and  another  of  100  Donatist  bishops 
deposed  PrimianuSf  and  substituted  Maximianus;  and  a 
council  of  310  bishops  of  the  same  faction  condemned  the 
MaximianSf  and  not  long  after  receiv'd  him  into  favour 
again. 

In  the  famous  conferfence  at  Carthage^  Austin  mentions 
about  279  bishops  on  the  part  of  the  VonutistSf  and  286 
Catholick  bishops,  besides  20  more  who  came  to  Carthage, 
but  had  not  subscribed  their  names  in  the  public  list,  and 
120  more  who  could  not  be  present^  to  which  number  Aus- 
tin adds  sia;ty  vacant  seats,  not  filled. 

The  whole  number  of  bishops  and  bishopricks  on  the 
catholick  part  amounts  to  486. 

The  first  council  of  Carthage  appoints  three  neighbour- 
ing bishops  to  hear  the  cause  of  a  deacon,  six  bishoj)8  that 
ef  a  presbyter,  and  twelve  bishops  to  pass  judgment  on  a 
bishop.  If  every  deacon  now  w(re  to  be  judged  by  three 
bishops,  and  every  presbyter  by  six,  the  prosecution  would 
be  impracticable.  But  in  the  African  provinces,  where 
bishopricks  were  small  and  near  one  another,  the  bishops 
might  easily  determine  all  causes  in  their  provincial  coun- 
cils, which  were  held  twice  a  year.'' 

Owen*s  History  of  Ordination. 

And  now,  as  we  are  ready  to  acknowled.a:e  our  brethren 
as  members  of  the  church  of  the  Lord  Jesus,  and  to  give 


NO.  II.  123]  223 

them  the  right  hand  of  fellowship;  and  as  wc  have  proved 
that  parochial  bishops  or  presbyters  were  appointed  by  the 
apostles,  that  they  administered  ordination,  that  they  were 
to  be  found  every  where  in  the  primitive  church,  that  the 
great  and  good  men  of  the  English  church  acknowledged 
them,  that  most  if  not  all  of  the  reformed  churches  retain 
them,  and  that  there  is  no  reason  in  this  country  why  there 
should  be  any  jealousies  or  disputes  among  difTorent  denom- 
inations— May  we  not  hope  that  we  sh;ill  be  acknowJedsjed 
by  our  brethren,  as  fellow  workmen  in  the  vineyard  of  our 
Lord? 


FINIS, 


ERRATA. 

Page  111  line  6  ^or  ghrioaissinam  rend gloriosissimam, 

116  6  from  bottom,  for  religions  read  reisrning, 

117  4  do  for  Epicopai  rend  Episcopal, 
1^0          8          do            for  ordinace  read  ordinance^ 
138         16         do            for  most  the  read  t/ie  m»»t, 
148  bottom  line  for  similrr  read  similar, 

1 60  8  from  bottom  for  has  read  had, 

167  4  do  for  remacked  read  remarked, 

174  10        do  for  term  read  terms, 

211  13  erate  ;  at  the  end  of  the  line. 


1 


